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^/Suu^**^  i^.y^'^^my^  ^4k.t^^y^$ 

WHOLE  DUTY  o/mAN, 

THE  FAITH  AS  WELL  AS  PRACTICE 

CHRISTIAN:    (  "^^ 

MADE    EASY 

FOR    THE    PRESENT    AGE. 


DIVIDED  INTO  THREE  PARTS  : 

OUR  DUTY  TOWARDS  GOD. 

OUR  DUTY  TOWARDS  OUR  ^rEIGHBOUR. 

OUR  DUTY  TOWARDS  OURSELVES. 

WITH  DEVOTIONS 

PROPER  FOR  SEVERAL  OCCASIONS, 


TREjYTOJT: 

PRINTED  AND  SOLD  BY  JAMES  ORAJHT, 

J809o 


^^"^^  ^^  ■<■■ 


%  .v-^ 


'-^>*^::^  »  •     VC^-      -^^^       ^••-LV.%^%.. 


♦  ^     « 


I 


T  has  long  been  the  wonder  and  the  inquiry  of  the 
world.  Who  was  the  author  of  the  Whole  Dutij  of 
Man  ?  The  fund  of  Literary  and  Religious  know- 
ledge, which  it  exhibits,  could  not  have  been  the  pro- 
duction of  a  common  character.  Tho'  committed  to  the 
world,  without  the  imposing  patronage  of  the  learned 
or  the  great,  it  has,  by  its  own  intrinsick  worth,  es- 
tablished an  unperishable  fame.  Whether  retiring 
modesty,  or  conscious  merit,  induced  the  author  to 
withhold  his  name,  it  matters  not,  as  time  has  fixed 
its  value.  Dr.  Johnson  has  assigned  some  plausible 
reasons,  why  the  author  should  have  wished  to  remain 
unknown. ^He  says,  '*  He  may  have  been  a  clergyman, 
and  may  have  thought  that  his  religious  counsels 
would  have  less  weight  when  known  to  have  come 
from  a  man  whose  profession  was  Theology. — He  may 
have  been  a  man  whose  practice  was  not  suitable  to  his 
principles;  so  that  his  character  might  injure  the  elTcct 
of  his  book,  which  he  had  written  in  a  season  of  peni- 
tence. Or  he  may  have  been  a  man  of  rigid  self-denial, 
so  that  he  would  take  no  reward  for  his  pious  labours 
while  in  this  world,  but  refer  it  all  to  a  future  state. 

After  so  long  a  concealment,  the  name  of  the  author, 
whatever  celebrity  might  have  attached  to  it  in  his 
life  time,  cannot  now  give  credit  or  currency  to  the 
work,  yet  the  publisher  of  this  edition  takes  the  liberty 
to  annex  to  it  the  Memoir  of  Lady  Pakington,  taken 
from  Ballard's  British  Female  Worthies,  leaving  it  with 
the  Reader  to  form  his  own  opinion  from  the  argu- 
ments adduced,  whether  this  work  may  be  attributed 
to  her. 


M  E  M  O  I  R. 

Dorothy,  lady  Pakington,  wife  to  sir  John  Pak- 
ington, bart.  and  daughter  of  Thomas  lord  Coventry, 
keeper  of  the  great-seal,  was  born  in  London,  about 
the  middle  of  the  reign  of  James  L  This  lady,  distin- 
guished for  her  virtues  and  talents,  is  the  reputed  au- 
thor of  "  The  Whole  Duty  of  Man."  Of  the  circum- 
stances of  her  private  life,  except  as  connected  with 


4  0^fnioir. 

the  evidence  for  this  opinion,  we  have  little  account, 
«  The  Whole  Duty  of  Man"  has  been  attributed  to 
four  different  persons  beside  Lady  Pakington. 

To  Mr.  Abraham  Woodhead,  of  whom  it  is  suffi- 
cient to  observe,  that  he  lived  and  died  a  zealous  Ro- 
man catholic.  To  Mr.  AVilliam  Fulman,  a  learned 
clergyman  of  Penshurst  in  Kent,  who  died  June  28th, 
1688.  In  1684,  bishop  Fell,  in  a  preface  to  the  folio 
edition  of  "  The  Works  of  the  Author  of  The  Whole 
Duty  of  Man,"  observes,  *'  that  if  God  had  given 
longer  life  to  this  eminent  person,  the  world  would 
have  been  benefited  by  a  new  work,  a  treatise  design- 
ed and  promised,  "  On  the  Government  of  the 
Thoughts.'*  Mr.  Fulman  survived  the  date  of  this 
publication  four  years. 

The  third  person  to  whom  this  celebrated  produc- 
tion has  been  attributed,  was  Dr.  Richard  Sterne,  arch- 
bishop of  York.  It  is  observed  by  Mr.  Darke,  his  bi- 
ographer, that  the  archbishop  was  suspected  of  being 
the  author  of  "  The  AVhole  Duty  of  Man."  This  sus- 
picion seems  to  have  been  ill  founded.  The  archbishop 
owned  himself  the  writer  of  a  book  "  On  Logic," 
and  "  A  comment  on  the  103d  Psalm  "  why  then 
should  he  affect  concealment  respecting  a  work  of 
great  merit '•and  celebrity?  To  this  supposition 
there  are  also  some  chronological  objections ;  when 
the  treatise  "  On  the  Government  of  the  Thoughts" 
was  promised  to  the  public,  the  archbishop  had  at- 
tained the  advanced  age  of  87.  "  The  Whole  Duty 
of  Man"  likewise  differs  in  its  style  and  orthography 
from  the  writings  of  the  archbishop.  The  fourth  re- 
puted author  of  the  work  in  dispute  was  archbishop 
Frevven.  In  objection  to  this,  among  other  reasons, 
it  is  remarked,  that  in  a  preface  to  *'  The  Causes  of 
the  Decay  of  Christian  Piety,"  a  production  allowed 
1o  be  written  by  the  author  of  "  The  Whole  Duty  of 
Man,"  mention  is  made  of  the  plague  and  fire  of  Lon- 
don, whence  it  appears  that  the  writer  was  living  at 
the  latter  end  of  the  year  i666,  whereas  archbishop 
Frevven  died  in  1664. 

By  the  adversaries  of  lady  Pakington  it  is  objected, 
that  the  learning  displayed  in  "  The  Whole  Duty  of 
Alan"  can  scarcely  be  attributable  to  a  woman.     *'  A 


learned  man  has  observed  to  me  in  a  letter,"  says  Bal- 
lard, *'  that  '  The  Whole  Duty  of  Man'  could  not  have 
been  the  production  of  a  woman,  from  the  great  vari- 
ation of  style,  and  different  manner  of  treating  tlie 
subjects  which  it  contains ;  besides  the  many  quota- 
tions from  Hebrew  writers,  with  which  every  page 
abounds.  In  the  Christian's  Birth-right,  through 
which  a  close  thread  of  logical  reasoning  runs,  the 
language  is  particularly  exalted.  Both  the  arguments 
and  diction  of  this  work  are  such  as  the  profoundest 
scholars  would  use."  In  reply  to  this,  it  maybe  recol- 
lected that,  during  the  age  of  Elizabeth  and  James, 
it  was  the  fashion  to  give  to  women  a  learned  educa- 
tion; that  the  study  of  the  languages,  and  even  of  the 
abstrue  sciences,  was  the  occupation  of  the  most  il- 
lustrious ladies  of  the  court ;  and  that  in  no  period 
were  there  more  numerous  examples  of  female  excel- 
lence and  worth.  Of  the  endowments  and  erudition 
of  lady  Pakington  there  are  also  various  testimonies. 
Dr.  George  Hicks,  a  rnan  of  known  probity,  and  in- 
timate with  the  family,  thus  speaks  of  this  lady  in  a 
preface  to  his  "  Ang;lo  Saxon,  and  Mzeso-Gothic  Grara- 
mars,"  printed  before  his  *'  Thesarus,"  and  inscribed 
to  sir  John  Pakington,  the  descendant  of  lady  Paking- 
ton :  "  Your  grandmother,  the  daughter  of  Thomas 
lord  Coventry,  8cc.  was  illustrious  for  every  virtue, 
more  especially  such  as  consist  in  the  practice  of  a 
christian  life.  She  had  moreover  an  excellent  judg- 
ment, and  a  talent  of  speaking  correctly,  pertinently, 
clearly,  and  gracefully  :  in  which  she  was  so  accom- 
plished, particularly  in  an  evenness  of  style  and  con- 
sistent manner  of  writing  that  she  deserved  to  be  called 
and  reputed  the  author  of  a  book  concerning  the  duty 
of  man,  published  anonymously,  and  well  known 
through  the  christian  world  for  its  extraordinary  com- 
pleteness. Hammond,  Morley,  l^^ll,  and  Thomas, 
those  eminently  learned  men,  a.verred  that  she  was 
as  great  an  adept  in  the  Scriptures  as  themselves,  and 
as  well  versed  in  divinity,  and  in  all  those  weighty  and 
useful  notions  relating  to  duty,  which  had  been  re- 
commended and  handed  down  to  us  cither  by  profane 
or  christian  philosophers.  "  She  was  also  far  from  being 
unacquainted  with  the  antiquities  of  her  own  country. 


that  she  knew  almost  as  much  as  the  greatest  proficients 
in  that  kind  of  knowledge.  Nor  is  this  to  be  wondered 
at;  since  she  had  in  her  youth  the  most  excellently 
learned  sir  Norton  Knatchbull  for  her  tutor  and  precep- 
tor; and,  after  she  was  married,  the  famous  Hammond 
and  others,  his  contemporaries,  very  celebrated  men, 
for  her  companions  and  instructors." 

It  was  declared  by  a  lady,  not  long  deceased,  that 
Dr.  Hickeshad  assured  her,  he  had  himself  seen  "  The 
Whole  Duty  of  Man"  in  manuscript,  written  in  the 
hand  of  lady  Pakington,  with  many  erasures,  altera- 
tions, and  interlineations.  Various  passages  in  the  work 
itself  aflford  a  presumption  of  the  sex  of  the  writer, 
who  contends  for  the  intellectual  privileges  of  women 
and  the  equality  of  the  sexes.  The  following  are  the 
direct  evidences  in  favour  of  this  opinion. 

By  the  author  of  the  "  Baronettage,"  lady  Paking- 
ton is  spoken  of  as  a  bright  example  to  her  age,  and 
one  of  the  most  learned  and  accomplished  of  her  sex. 
"  Her  letters,"  says  he,  "  and  other  discourses,  still  re-' 
maining  in  the  hands  of  her  family  and  friends,  are  an 
admirable  proof  of  her  genius  and  capacity.  She  had 
the  reputation  of  being  the  writer  of'  The  Whole  Du^ 
ty  of  Man,'  the  truth  of  which  none  who  knew  her,  or 
were  competent  judges  ot  her  abilities,  would  call  in 
question.  Though  her  modesty  would  not  suffer  her  to 
claim  the  honour,  yet  as  the  manuscript,  in  her  hand- 
writing, now  remains  with  the  family,  there  is  scarcely 
room  for  doubt.  By  her  virtues  and  attainments  she  ac- 
quired the  esteem  of  all  our  learned 'divines,  who  con- 
fessed themselves  edified  by  her  conversation,  and  in- 
structed by  her  vi^ritings.  These  gentlemen  never  fail- 
ed of  an  agreeable  retreat  and  sanctuary  at  Westwood 
as  far  as  those  dangerous  times  would  permit.  It  ought 
to  be  remembered,  to  the  honour  of  this  lady  and  her 
husband,  that  Dr.  Hammond  found  in  their  familv  a 
comfortable  subsistence  for  several  years,  and  at  last  re- 
posed his  bones  in  their  burial-place  at  Hampton-Lov- 
ett,  in  a  chapel  built  by  sir  Thomas  Packington,  in 
1561." 

Farther  proofs  respecting  the  subject  in  dispute  may 
be  found  in  '*  A  Letter  from  a  clergyman  in  the  coun- 
try, to  a  dignified  Clergyman  in  London;  vindicating 


the  Bill  brought  the  last  Session  of  Parliament,  for 
preventing  the  Translation  of  Bishops;"  printed  in 
London,  1702.  Thewriter  in  this  letter,  after  an  eulogi- 
um  on  the  ancestors  of  sir  John  Pakington,  adds,  *'  but 
his  grandfather's  spending  40,000/.  and  being  tried  for 
his  life  during  the  late  civil  wars,  because  he  vigorously 
endeavoured  to  prevent  the  martyrdom  of  king  Charles 
I.  and  the  destruction  of  episcopacy :  the  uninterrupted 
correspondence  of  his  grandmother  with  the  learned 
and  piousDr. Morley,  bishopofWinton,and  Dr.  Ham- 
mond, and  who  is,  by  several  eniinent  men  (archbishop 
Dolben,  bishop  Fell,  and  Dr,  Abbestry,  declared  this 
of  their  own  knowledge  after  her  death,  which  she 
obliged  them  to  keep  private  during  her  life)  allowed 
to  be  the  author  of  the  best  and  most  masculine  reli- 
gious book  extant  in  the  English  tongue,  called  '  The 
Whole  Duty  of  Man  ;*  will  serve  instead  of  a  heap  of 
instances  to  show  how  great  regards  this  family  have 
formerly  paid  to  the  church  and  regular  government.'* 
A  transcript  is  also  given  by  Ballard,  from  a  paper 
said  to  be  in  the  possession  of  Dr.  Snape,  provost  of 
King's-college,  Cambridge,  in  which  is  the  following 
attestation:  "  October  lyth,  1698,  Mr.  Thomas  Caul - 
ton,  vicar  of  Worksop  in  Nottinghamshire,  declared 
on  his  death-bed,  in  the  presence  of  William  Thorn- 
ton, esq.  and  his  lady,  iVlrs.  Heat*hcote,  Mrs.  Ash, 
Airs.  Caulton,  and  others,  as  follows:  viz.  '  On  the 
5th  of  November,  1689,  at  Shire-Oaks,  Mrs.  Eyre 
took  me  up  into  her  chamber  after  dinner,  and  told 
me  that  her  daughter  Moyser  of  Beverly  was  d^ad. 
Afterwards,  among  other  private  affairs  of  the  family, 
she  told  me  who  was  the 'author  of  The  Whole  Duty 
of  Man;  at  the  same  time  pulling  out  ot  a  private  draw- 
er a  manuscript  tied  together,  and  stitched  in  octavo, 
which  she  declared  was  the  original,  written  by  lady 
Pakington,  her  mother,  who  disowned  ever  having 
written  the  other  books  attributed  to  the  same  author, 
excepting  The  Causes  of  the  Decay  of  Christian  Pi~ 
Gty:  She  added  that  the  manuscript  had  been  perused 
by  Dr.  Colvil,  master  of  Trinity  college,  Cambridge; 
Dr.  Stamford,  prebend  of  York ;  and  Mr.  Binks,  rec- 
tor of  the  great  church  of  Hull." 


By  ladv  Pakington's  disowning  the  works  attribut- 
ed to  her,  it  seems  merely  to  be  implied,  that  she  did 
not  directly  avow  or  claim  them  "The  Whole  Duty 
of  Man,"  was  published  by  bishop  Fell,  with  other 
treatises,  as  declaredly  the  production  of  the  same  au- 
thor. Having  thus  stated  the  evidence  on  this  subject, 
the  decision  must  be  left  with  the  reader.  The  under- 
written is  a  catalogue  of  the  works  attributed  to  the 
author  of  "The  Whole  Duty  of  Man,"  which  was 
first  printed  in  1057,  and  translated  into  the  Latin  by 
Dr.  Richard  Lucas,  and  into  Welsh  by  Dr.  A\^illiam 
]5ell. 

*'  The  Causes  of  the  Decay  of  Christian  Piety,  or 
an  impartial  Survey  of  the  Ruins  of  the  Christian  Reli- 
gion undermined  by  unchristian  Practices,"  London* 
1725. 

''The  Gentleman's  Calling,"  London,  1725. 

"  The  Lady's  Calling,  in  two  parts,"  London,  1725. 

"The  Government  of  the  Tongue,"  London,  1726. 

'*  The  Art  of  Contentment,"  London,  1725. 

"  The  lively  Oracles  given  to  us,  or  the  Christian's 
Birthright  and  Duty  in  the  Custody  and  Use  of  the  Ho- 
ly Scriptures,"  London,  1725. 

**  A  Prayer  for  King  Charles  H.  in  his  banishment,'* 
and  a  "  Prayer  for  Resignation,"  are  given  by  Ballard, 
copied  by  a  lady  from  a  manuscript  of  Lady  Paking- 
ton's at  Westwood.  She  had,  sometime  before  her 
death,  been  engaged  in  a  work  entitled  **  The  Gov- 
ernment of  the  Thoughts,"  which  was  mentioned  by 
Dr.  Fell  in  high  terms,  but  never  finished.  The  fol- 
lowing eulogium  is  given  by  Dr.  Fell  to  the  writer  of 
these  treatises:  She  was  wise,  humble,  temperate, 
chaste,  patient,  charitable,  and  devout;  she  lived  a 
whole  age  of  great  austerities,  and  maintained  in  the 
midst  of  them  an  undisturbed  serenity." 

Lady  Pakington  died  May  10th,  1679,  and  was  in- 
terred in  the  church  at  Hampton-Lovett  in  Worcester- 
shire; a  memorial  of  her  is  inscribed  at  the  bottom  of 
a  monument  erected  to  her  husband.  Sir  John  Paking- 
ton expended  the  greater  part  of  his  fortune  in  the  ser- 
vice of  king  Charles  I.  in  adhering  to  whose  cause  he 
was  tried  for  his  life. 


SUBSCRIBERS  NAMES 

TO   THE 

NEW  WHOLE  DUTY  OF  MAN, 


jVEW^ERSEY. 


Trenton, 


Trenton, 


Rev.  James  F.  Armstrong 
John  Anderson, 
Thomas  Atkinson, 
William  Austin, 
Governor  Bloomfield,  2  cop. 
Asa  Belden, 
Benjamin  Bryant, 
Jacob  Brown, 
Alexander  Colhoun, 
Benjamin  Coles, 
Abraham  Cramer, 
George  Dill, 
Nicholas  Dubois, 
Joseph  Davis, 
Samuel  Dickinson, 
Rebecca  Frazer, 
Asa  Fish, 
Israel  Fish, 
Joseph  Giles, 
William  E.  Green, 
Joseph  B.  Green, 
William  Garwood, 
Jacob  Herbert, 
Dr.  John  Howell, 
Daniel  L.  Hillman, 
Obadiah  Howell, 
Benjamin  Hart, 
Ezekiel  Howell, 
Phebe  Howell, 
Samuel  Howell, 
Joseph  Hoff, 
John  Harding, 
Tlichard  Hunt, 
John  L.  Hoppock, 
Joseph  Justice, 
Benjamin  Jones, 
Obadiah  Jones, 
Absalom  Krewson, 


Isaac  R.  Krewson, 
Hezekiah  Laning, 
Robert  M'Neely, 
John  Morris, 
Aaron  Mo  ore, 
John  Moore, 
William  MegroniclCi 
Samuel  T.  Machett, 
Robert  M' Masters, 
John  Moore, 
Joshua  Newbold, 
Elizabeth  Oram, 
Sarah  Oram, 
Mary  Oram, 
Susannah  Oram, 
Charlotte  Ann  Oram, 
James  Dempsey  Oram"; 
Amelia  Oram, 
Harriet  Oram, 
Daniel  Phillips, 
William  Phillips, 
Christopher  Probascpt 
Jonathan  Rhea, 
Thomas  Ryall, 
George  Ryall, 
Andrew  Reeder, 
John  Reeder, 
Amos  Reeder, 
David  Robinson, 
Elijah  Slack, 
John  Scudder, 
John  Titus, 
Jesse  Titus, 
Nathaniel  TindalJ^ 
William  Torhoon, 
Israel  Taylor, 
John  Vanhorn, 
Rev.  Henvv  Waddell, 


10 


J^ub^criftci:^  l^amcisf. 


JVEW^ERSEY. 


Trenton. 

James  J.  Wilson, 
Ogden  Woodruff, 
Garrtt  D.  WaH, 
Gideon  H.  Wells, 
Dr.  Jeremiah  Woolsey, 
Archibald  W.  \ard. 

JVotlingham. 

Thomas  Butcher, 
John  Beatty, 
Silvanus  Cook, 
Arthur  Currie, 
William  I.  Gubberly, 
Abior  Dawson, 
Daniel  Fenton,  30  cop. 
Theophilua  Furman, 
Amos  Hutchinson,  jun. 
Richard  Hughes, 
Benjamin  Hay  den, 
Benjamin  Hutchinson, 
Joseph  Hughes, 
Jesse  Hutchinson, 
Samuel  Lenox, 
William  Lanning, 
Mathias  Mount, 
John  Morton, 
John  Morton, 
Mary  Pearson, 
William  Reid,. 
Elijah  Stout,. 
Mary  Scott, 
Thomas  Tantum, 
Thomas  Wimer,  jum 

Maidenhead. 

Joseph  Brearly, 
Rev.  Isaac  V.  Brown, 
William  Hutchinson, 
Joseph  Jvins, 
Ralph  Phillips> 
John  Reed, 
Jasper  Smith,  essq. 
Benjamin  '1  itus, 
James  White. 

Hopewell, 

Richard  Aiken, 
Tohn  Bui'rousrhs, 


Edmund  Burroughs, 
Daniel  Blackwell, 
Titus  Burroughs, 
Daniel  Cook, 
John  Curry, 
Nathaniel  Gray, 
Stephen  Hunt, 
Benjamin  HofF, 
Benjamin  Hill, 
\JSM\  Ketcham, 
Richard  Ketcham^ 
Levi'KhowIes,  esq. 
Joseph  Moore, 
Benjamin  Price, 
Roderick  Stout, 
Jonathan  Smith, 
Ira  Stout, 
Abraham  Stout,. 
Enos  Titus, 
Phillips  Van  Cleve, 
Joseph  V  an  Cleve, 
Isaac  Wyckoff, 
Ephraim  Woolsey, 
Edward  Yard. 

AmivclL 

Joseph  Abbott, 
David  Bishop,  sen 
Elizabeth  Brittain, 
Jacob  Fishei', 
William  Harts, 
Josiah  Holcombe, 
Joseph  Higgins, 
John  Jewell,  sen. 
William  Lanning, 
SolomoJJ  Landis, 
Samuel  Landis, 
Josepli  Lambert, 
John  Lambert,  jun.. 
Nathan  Price, 
Isaac  Prall,  sen. 
Tunis  Quick,  jun. 
John  Sarvis, 
George  Snook, 
Mathew  Tompson, 
William  Young, 
William  Young,  weafer, 
Israel  Wilson, 
William  Wills. 


^ufi^ctitej0f  Ij^aim^, 


u 


JVEWJTERSEY. 


J^etu-MarkeL 

Richard  Reed, 

Coryell's  Ferry. 
Emiy  Holcombe. 

jilexandria, 
Garrit  Bodine, 
David  Everite, 
Rev    William  B  Sloan, 
Samuel  Runk. 

Kingrvood. 
Samuel  Grant, 
James  Hyde, 
Thomas  Lequier, 
William  Probasco, 
John  Runyan, 
David  Teumy, 
Daniel  Wert. 

Bethlehenl. 

Jacob  C.  Melick, 
William  Vanfleet. 

Readington, 
William  Apgar, 
Caspar  Bergen, 
John  Cooper, 
Edward  Dally, 
Derick  Demott, 
Aaron  Kline, 
Cornelius  Laae, 
Aaron  Lane, 
Sarah  Morehead, 
Henry  B.  Meadham. 
Peter  Quick, 
Adrian  Stryker, 
William  Spader, 
Peter  bchuamp, 
Peter  Tenbrook, 
Cornelius  Ten  Eyck, 
Hendrick  D.  Vroora. 
John  WyckofF, 
Charity  Wheaton. 

Princeton, 
Churchill  Houston, 
Rev.  Wm.  C.  Schenck. 

Greenwich. 
George  M.  Albright, 
Nicholas  Bailey, 


George  Crevelling, 
Jacob  Sharks. 

Mo7itgo7nery, 

Ezekiel  Blue, 
Abraham  Davis, 
Jedediah  Stout, 
Abraham  Skillman, 
Christopher  Van  Pelt, 
Alexander  Van  Pelt.  ' 
Garrett  \'^an  Pelt, 
Peter  ^Vilson, 
William  Whitiocke. 

Hillsboro', 

Benjamin  Beekman, 
Peter  B.  Dumont, 
Joseph  D   Hageman, 
Albert  Hoagland, 
Henry  I.  Middlesvvorth. 
Abraham  Spader, 
John  I.  Schenck, 
Willet  Taylor, 
Peter  D.  Vroorn. 

Somerville. 

Dr.  Samuel  Swan. 

Bernards., 

Oliver  Stelle, 
John  Voorheis. 

Rocky-Hill. 

Samuel  Beekman^ 

Soiverland, 

Cornelius  Cruser. 

Hillsborough. 

John  Erelinghuysen. 

Franklin. 

Elbert  Dumont. 

Warren, 
Francis  Dunn. 

Bedminsicr» 
Abraham  I,  Vanarsdalc. 

Millstone. 

Frederick  Frelinghuysei?. 


12 


d&uft^crificrief  ^m\t0. 


J^EW-JERSEY, 


JS/eW'Bruns'wick, 
J.  R.  Hardenhergh. 

West -Windsor, 

Thomas  Evernham, 
James  R.  Freeman, 
Jonathan  D.  Hutchinson, 
William  Hulls,  jun. 
William  Post, 
William  S.  Tindall. 
William  Jewell, 

East-Windsor, 

Thomas  Ford, 
Jacob  Hight, 
James  Reid, 
John  Silvers, 
John  Savidge, 
John  Vankirk, 
Sylvester  Vanderveer, 
Joseph  Wall, 
Jacob  Wright. 

Bridgwater. 

Daniel  Ammerman, 
John  Brokavv, 
John  Bayles, 
John  Bogart,  junr. 
Ephraim  Bush, 
Stephen  Boyer, 
Ibaac  Cubberly, 
Isaac  Cooper, 
Joseph  Doty, 
William  Kowell, 
C.  W.  Hunter, 
Richard  T.  Hall, 
Samuel  W.  Hall, 
Henry  Marshall, 
Dickinson  Miller, 
George  M'  Donald, 
Roekef  Nevius, 
John  Reed, 
Samuel  Swan, 
Rev.  Peter  Studdiford, 
John  Smith,  jun. 
G.  Wm.  Tunison, 
Andrew  A.  Ten  Eyck, 
J;jicob  ^'^rqomJ 


Tunis  Van  Derveer, 
Luke  Vosseller, 
F.  Van  Derveer, 
H.  Vanartsdalen. 

Somerset.  ' 

John  Atkinson, 
Nicholas  Dubois. 
Rev.  William  R.  Smith, 
Gilbert  B.  Taylor, 
Abraham  Ten  Eyck, 
Sarah  Van  Doren,  widow 
Nicholas  Williamson. 

Sfwttsivood. 

W.  Betts, 
James  Clark, 
Daniel  Dill, 

Daniel  H.  Disborough, 
John  L.  Johnston, 
Heathcote  Johnston, 
Peter  Jobes, 
Cornelius  Johnson, 
John  Marston, 
David  Mercereau, 
Matthias  Prest, 
John  Perrine, 
James  Rue, 

William  ThrockmortoiV 
William  Warne. 

Elizabcih-Toii:7i, 

William  Halsted. 

Earmington. 

David  Belden. 

Allento%vn. 

Nathaniel  Foster, 
Robert  Montgomery, 
Isaac  Thorn. 

HightstOxvn. 
John  Hulick. 

Chesterfield. 
William  Nutt. 

Springjieldy  B,  L. 
Charles  Holme. 


^EW^ERSEY. 


13 


Mansfield. 

Samuel  Tantum. 

£laumberrotigh . 

Albert  Sutphen, 
Arthur  Sutphen. 

Recklesstotvn, 

Robert  Halloway, 
Joseph  Hall, 
John  Middleton, 
Joseph  Middleton, 


Israel  Mitton,  z  copies, 
Henry  Read, 
Ann  Reckless. 

Pennington. 
Thomas  Coats. 
Hanover, 
Asa  Branson. 

Union-Forge^  B,  C, 
Wm.  B.  Cooke, 


PENNSYLVANIA. 


JVorthamfiton. 

Mary  Barkley, 
Wilhelmus  Carson, 
Mary  Cornell, 
James  Cornell, 
Adrian  Cornell, 
John  Cornell,  sen. 
James  Corson, 
Benjamin  Corson, 
Cornelius  Corson, 
Giles  Cravan, 
Abigail  Dubois, 
Joseph  Fenton, 
David  Feaster, 
Joseph  Finney, 
John  Finney, 
John  Finney, 
Aaron  Feaster, 
John  Feaster, 
Henry  Feaster, 
Jacob  Harding, 
Alexander  Haslet, 
John  Lefferts, 
LefFert  Lefferts, 
Arthur  Lefferts, 
Peter  Lefferts, 
George  Logan, 
Sylvanus  M'Kinney, 
James  Oram, 
WilKam  Palmer, 


Joshua  Praul, 
John  Thompson, 
Jacob  Thomas, 
David  Vanhorn, 
Christopher  Vanartsdalen, 
Garrit  Vanartsdalen, 
Gerardus  Wynkoop, 
David  Wynkoop. 

Southampton, 

Alexander  Bodle, 
Joseph  Crispin, 
Gilham  Cornell,  jun. 
Gilliam  Cornell, 
Joseph  Clayton, 
Jonathan  Clayton,  jun. 
John  Ewing, 
Isaac  Harding, 
Dirick  Hogeland, 
Daniel  Hogeland, 
Capt.  John  Kruson, 
Aaron  Knight, 
Abraham  Lefferts. 
John  Lefferts, 
Peter  Paddock, 
Benjamin  Rymer, 
James  Roberts, 
William  Stoneir.an, 
Abraham  Stevens, 
Lot  Search, 
Joseph  Tomliaaon. 


14 


^u6^tcilier|f  l^amciBf^ 


PEMJVSYLVJJVIji. 


Eneas  Tonilinson, 
Alice  Vanartsdalen. 

Morelaiid. 

Amos  Addis 
Eupheme  Banes 
John  Corson, 
John  Clayton, 
Jonathan  Clayton, 
Abraham  Clayton, 
Casper  Felter, 
George  Hogelandj 
Derick  Homeland, 
Rynear  Lukens, 
Christian  Snyder, 
Michael  Stevens, 
Cornelius  Wynkoop, 
Catharine  Wynkoop, 
Garret  Wynkoop, 
Philip  Wynkoop, 
Abraiiam  Wynkoop, 
Jacob  Yerkes, 
Robert  Yerks. 

Loiver  Moreland. 

William  Ayres, 
Isaac  Beans, 
David  Bower, 
Samuel  ^V.  Comly. 
William  Collady, 
Nathan  Delany, 
George  Felter, 
Isaac  Hawkins, 
John  Habensack, 
William  Jeanes, 
Jonathan  King, 
Thomas  Langstroth, 
Israel  Michener, 
James  Paul, 
John  Rutherford, 
William  Roberts, 
Peter  Suuerman, 
John  Van  horn, 
Nathan  Yerkes, 
Isaac  Yerkes, 
Hai-man  Yerks, 

Walsinghain. 
David  Willett. 


A'ewion. 

William  Abbertson. 
WiUiam  Coale, 
William  Hart, 
Js.  Hicks, 
Jesse  Leedom, 
Sarah  Linton,  junr, 
Joseph  Longshore, 
Francis  Murray. 
John  Plumly, 
Hugh  Ross, 
Samuel  Roberts,  junr. 
John  Scott, 
James  Thompson, 
William  Watts. 

Solebury, 

Thomas  Broadhurst, 
Joseph  Carver, 
Joseph  Flastburn, 
Moses  Ely, 
Jonathan  Ely, 
John  Johnson, 
Joseph  Kugler, 
Samuel  Kinsey, 
James  Pearson, 
George  Praster, 
Thomas  Philips, 
Reuben  Pownall, 
Isaac  Pickering, 
Mahlon  Paxson, 
James  Slack, 
Hugh  Smith, 
Joseph  Smith, 

JVar?ni?ister. 

Isaac  Addis, 
Isaac  Bennett, 
Thomas  Coughlinj 
Robert  Lewis, 
James  M'Coy, 
Abraham  M'Dowell, 
Harman  Van  Zant, 
Charles  Vansant. 

JVorristoivn. 

Nathaniel  Koplin^ 
Justus  Tcheetz. 


dg>u6i?ci:i]&er^  Ipamt^t 


15 


P£A''J\S  YL  FJJVIJ. 


Buckingham, 

Joseph  Carver, 
John  Connard, 
John  Gillingham,  junr. 
PhiUp  Gile, 
William  Large, 
And.  Ruckman, 
Benjamin  Roberts, 
Everard  Roberts, 
Cyrus  Smith, 
Elisha  Wilkinson. 

Lower- Makefield. 

William  Buckman, 
John  Depuy, 
Elijah  Leedom, 
Joseph  Lovett, 
Robert  Margerum, 
Abraham  Slack, 
Cornelius  Slack,  sen. 

Ufiper-Makejidd. 

Matthew  Beans, 
Archibald  Graham, 
Henry  Hough, 
William  Tomlinson, 
Michael  Vanhart. 

Falsington, 

William  Cox, 
Samuel  Echard, 
Benjamin  Hamilton, 
John  Rockhill, 
David  Swain. 

Bensalem. 

H.  Benezet, 
James  Roberts, 
Joseph  Thompson. 

Middletoivn, 

W^illiam  Flowers, 
Isaac  Randall, 
Joshua  Vanhovan, 

Wrights-Toivn, 

Cornelius  Dungan, 
James  Johnson, 
Joseph  Johnson. 


Hatborough. 
Michael  Fetter, 
Benjamin  Gilbert, 
Abraham  Haslet, 
Charles  Johnson, 
Phebe  Jones,  widow, 
Casper  Kizar, 
Catharine  Watkins. 

Horshanu 

Wm.  M'  Clean 
George  Stuts, 
Jeremiah  Walton. 

Yardleyville, 

Andrew  Black, 
William  Everite, 
John  Everite. 
William  Reeder, 
James  Sapers. 

JVarwick, 

Elias  Anderson, 
John  Hough, 
Morgan  Meredith, 
Jacob  Overholt, 
William  Ramsay. 

Keio-Hofie. 
William  Crook, 
Eli  Doan, 
Amasa  Ely, 
Daniel  Parry, 
Benjamin  Parry, 
Joshua  Vansant, 
Thomas  Walton. 

JDoylestoivn. 
Andrew  Dennison. 
Hugh  Meredith. 

Bristol. 

Ira  Comfort, 
John  M'Mullin, 
Aaron  Wright. 

Abbington, 

Jeremiah  Berrell, 
Agnes  Roberts, 
Samuel  Roberts. 


16 


c^uBjfcrifiet^  l^amcisr^ 


PEAy^s  YL  rjj\rij. 


U/iper-Dublm, 

Baltzer  Earnest, 
John  Gilbert, 
Samuel  M'Nair,  junr. 

Lower-Dublin. 
John  Blake,  junr. 

Dolington. 

Stephen  Field. 

Uiifier-Makejield, 

Isaac  Caulton. 

White-Marsh. 

Everard  Batton,  jun. 
Nathan  Lewis. 

A'tiv-Britiian. 

Robert  Shewell. 


Plymouth. 

John  Egbert, 
Jasper  Hallowell. 

Tinicum. 
Joseph  Heany. 

Frankfort. 
G.  Caster. 

Attleborough, 
Daniel  Carpenter. 

Mornsville. 
Timothy  P.  Leary. 

Milford. 
Joshua  C.  Canby. 


NEW-YORK. 


J^enV'York, 

John  Ball, 

Evert  Duyckinck,  12  copies. 

George  Forman, 

Rev.  Thomas  Y.  How, 

Charles  Ludlow, 


Isaac  G.  Ogden^ 
John  Purdy, 
Lewis  Randolph, 
James  Swords, 
Garret  Van  Horn> 
John  Watts. 


Contents* 


A  Braham's  offering  Isaac  fiage 

I\  295 

Accident  1 10 

Actions,  to   be   well   considered 

39 1  &  seq. 

Admonition  due  to  a  wife        27 ! 

to  a  friend     274,  345 

to  a  servant  284 

how  to  be  given    345 

Adoration  of  God  20  i 

.Advice  to  such  as  have  been  sick 

397 
Advantages,  worldly  38 

Adulteration  of  goods,  sinful  312 
Adultery  302,  412 

Advocate  140 

Affairs,  how  to  be  settled        467 
Affections  of  a  husband  266 

Affirmations  of  God  57 

Afilictions  tendered  tolerable    70 

109 

Agony,  see  Christ's  sufferings. 

.Almighty  God  107 

Almsgiving  349 

as  it  respects  God  350 

our  neigbour  35  1 

ourselves         352 

motives  thereto     350 

how  to  be  distributed 

353,  &c.  &c. 

in  whatproportion  o57 

does  not  impoverish  ib. 

its  reward  359 

Ambition,  what,  and  how  curbed 

396 
Amendment  of  life  185 

Angels  122,  138 

's  message  122 

's  salutation  of  Mary        ib. 
Anger  ?Ao 

Annihilation  164 

Annunciation,  see  Angel's  mes- 

€age.  • 
Anxiety  condemned  73 


Anxiety,  how  cured  355 

Apparel,  how  to  be  chosen      2G4 

its  lawful  use  440 

its  ends  ib.  Sec. 

its  excess  sinful  ib. 

Appetites  456 

Apostles  Creed  98 

their  veracity,  ll5,'l;J6 
Articles  of  the  christian  faith  98 
Artificers,  see  Idleness. 
Ascension  of  Christ,  see  Jesus. 
Assistance  due  to  a  friend  274 
Atheism,  its  folly  and  , miseries 
j^l,64,  176 
Atheists,  the  case  of>^^-'  169 
Attention,  necessary  in  prayer  239 
Attributes  of  God    63,  107,   109 

BAckbiters  condemned  by  God 
*  320 

Bad  company  276,  372 

money  3 1 3 

securities  305 

Baptism,  its  benefits  95 

why  necessary  to  salva- 
tion .  ib. 
its  vows  97 
of  unbaptizcd  persons  95 
their  obligation  99 
Bargaining,  see  Traffick. 
Beauty                                         385 
Behaviour  at  church  93 
at  meals                   20? 
Belief  in  one  God  and  three  per- 
sons                     101  &c. 
one  God  Almighty       107 
the  Father                     106 
Son                           1  CtI 
Holy  Ghost     105,  150 
Belief,  see  Faith. 

Benefactors  33, '^ 

Birth  of  Christ,  see  Ciirist. 
Blasphemy  193 

Blemishes,  natural  ?:,2^ 

Blessedness,  see  Happiness. 


Contott^. 


Boasting  379 

Bodily  worship  115 

Body  of  man  n3, -38 

our  great  kindness  to  it     38 

is  mortal  33,  38,  336 

lias  no  certain  happiness  in 

this  world  38 

its  corrupt  state  39 

sec  Resurrection. 

Boldness  377,  376 

Bonds  not  discharging,  sinful  306 

Bonds-men  insolvent  305 

Book,  the  intention  of  this       454 

Bounty  to  the  poor  .  349 

Brawling  333 

Breach  of  trust,  see  Trust,  and  309 

Breakings  fraudulent  305 

"Brethren,  the  duty  of  257 

who  so  accounted         259 

natural,   how  to  be  loved 

..-,  ib. 

spit'ilualj  how  to  be  loved 

ib. 

s(e  Friendship. 

Burial  of  Christ,  see  Jesus 

Christian 
Business,  worldly 
Busy-bodies 
Buying  and  selling 

CAlumny 
Cards 
Care  of  the  soul,  the 
thereof 
motives   thereto 
will  not  be  in  vain 
is  in  man's  power 
of  the  body 
Cares 
Catechising,  its  usefulness 

a  duty  on  parents,  &c 


135 

191 

364 

210,  427 

■  324 

437 

necessity 

33 

4 

47 
AS 

39 
9S 
91 
ib. 


Cautions  about  recreations      436 

in  religious  matters        ib 

Censoriousness  SzO 

how  cast  out  307  see  Reports. 

Challenging  289 

Chance,  what  it  is  110 

Charity  or  beneficence     337,  387 

the  badge  of  a  christian  337 

in  ihe  affccliouF  ib. 


Charity  to  the  souls,  bodies,  and 
goods  of  men  commanded  331 
its  good  effects    338,  342 
350 
to  our  enemies      368,  340 
is  a  pleasant  duty  342 

suppresses  all  malice,  &c  343 
in  our  actions  ib. 

is  to  comfort  him         344 
relieve  and  admonish  345 
in  sickness  and  imprison- 
ment 346 
under  persecution  for  reli- 
gion                         347 
in  respect  of  goods      348 
credit     36! 
its  great  rules  ib. 
how  interrupted            359 
how  to  be  procured      3  60 
Chastity                                    41 E 
in  what  it  consisteth      ib^. 
helps  to  it                      41 5 
Chearfulness  recommended    438 
Cheating                                     30r 
Children,   when  capable   of  sin- 
ning.                                    S^s 
Christ,  of  faith  in  hiin              1 1.5 
was  a  prophet,  a  priest, 
and  king                    1 IG 
how  this  faith  should  influ- 
ence our  lives  ib. 
why  called  our  Lord     ib. 
objections  against  his  being 
God  and  man  answered 
116,  122 
must  be  believed          121 
is  foretold  by  the  angel  122 
his  conception              124 
birth                             124 
lineage,  mother,  place  of 
birth                           ]  25 
published  by  angels       ib. 
worshipped  by  shepherds  ib, 
advantages  of  his  birth  125 
his   sufferings  and  cruci- 
fixion                 127,289 
was  tormented  in  his  hu- 
man soul                   127 
the  cause  and  benefit  of  hisr 
sufferings          127,  ISJ* 


Contents. 


19 


iJhrjst,  the  use  and  benefit  of  this 

faith  1 30 

his  death  1 3 1 

how  he  draws  us  to  himself 

his  precepts  ib. 

his  example  ib. 

his  grace  1 34 

our  duty  to  him  ib. 

his  burial  ib. 

what  to  be  learned  from 
it  I35 

his  resurrection  ib. 

its  veracity  proved        1 3  6 
necessary    for     mankind 
I38 
why  he  appeared  only  to 
his  disciples  ib. 

his  ascension  into  heaven 
I39 
why   in  the  sight   of  his 
disciples  only  140 

his  mediatorial   office    in 
heaven  140,214 

its  benefit  to  mankind    ib. 
will    come    to    judge   all 
mankind  1 42 

and  angels  1 44 

in  ^vhat   manner  he   will 
judge  mankind  145 

Christian  duties  possible  99 

Christianity,  no  imposture       1 18 
not  affected  by  the  bad 
lives  of  some  chris- 
tians 1 74 
Church,  how  to  be  reverenced  79 
behaviour  therein  80 
Catholick,  of  whom  com- 
posed                        I35 
is  universal,  holy,  and  can- 
not fail  ib, 
is  a  state  of  salvation  1 06 
Civility                                       33O 
Civil  magistrate,  see  Magistrate. 
Comforts  of  religion                 178 
Coming  of  Christ  to  judgment  14^ 
Commandments  of  God  57 
how  to  be  kept  97 
what  they  contain        226 
Communion  holy,  see  Sacrament 
of  the  Loi'd's  Svipper 


Communion  of  Sanits    151    Se^ 

Church  Catholick. 
Company  how  to  be  chosen     276 
its  importance  ib. 

bad  to  be  avoided  ib. 

Compassion,  see  Charily. 
Compkiints  against  God,  unrea- 
sonable 70,  74 
Conceit,  see  self-conceit. 
Conception  of  the  Virgin  Mary  123 
Condemned  prisoners  3 80 
Conditions  of  prayer  3  12 
Confession,  its  duty  and  parts  185 

2O2 
Conscience,  its  sting  3 1 4 

its  light  and  sensibility  l7o 
Consideration  39 1,  393 

its  influence  392 

danger  of  omitting  it  395 
about  marriage  27z 

Constancy  in  friendship  274 

Contempt  of  the  world  468 

clergy  2-^7 

Contention,  dangerous      75,  365 
Contentment  in  our  station     395 
its  good  effect  398 

helps  to  it  400 

no  real  satisfaction  with- 
out it  25S,401 
Contrition,  what  186 
Conversation,  rides  for  good    276 
Correction,  when  necessary     ziii 
imprudent,  forbidden     ib. 
Corrections  of  God 
Covenant,  first,  its  nature  66 
second,  its  conditions  1 1 
Staled  in  the  Lord's  sup 
per                         139 
Covetousness,  what,  and  how  cu- 
red                            39  8 
contrary  to  our  duty    399 
Counterfeits                              305 
Courage,  see  Duelling. 
Courte&y                                    33.'? 
Creation  of  the  world              1 68 
Credit  or  reputation,  its  value  3  1 7 
to  injure  it,  sinful             3  18 
demiinds  reparation         329 
See  Charily. 


Creditor 


wlien  unmerciful 


3O5.  33^  3 J" 


3is 


20 


Cotttcntfl?. 


Credulity  382 

Creed, the  98 

Criminals  murdering  themselves 

Cruelty,  its  sin  295 

whence  it  ariseth  ib. 

Crucifixion,  see  Christ 

Cursing  193,  i98 

no  temptation  to  it  ib. 

admits  of  no  excuse  i99 
must  be  avoided  i!). 

what  leads  thereto         334 

Customs,  paying  2  29 

DAY,  see  Lord's  Dav,  Feasts, 
Fasts. 
Days,  our,  how  to  be  numbered 

46O 
Dealing,  see  Traffic,  Deceit,  and 

Fair-dealing. 
Death,  what  it  is  454 

is  common  and  near  to  all, 
though  uncertain      455 
its  time  not  decreed  by  God 
ib. 
why  dreadful  to  human  na- 
ture. 477 
it  fear,  how  removed    4  y^ 
advantageous  to  men  455 
how  made  terrible        47^ 
why  young  men  ouglit  to 
prepare  for  it             456 
why  old  men   should    be 
content  to  die             458 
preparation  for  it  46O,  47  i 
476 
Death  of  Christ,  see  Christ. 

the  righteous,  what     47O 

Death-bed,  see  Repentance. 

Debauchery  4I 1,  412 

Debtor  insolvent  348,  353 

Debts  contracted  fraudulently  ib. 

Dissimulation  3O6 

Debts  prosecuted  for  348 

by  security  must  be  paid  3O6 

by  promise  must  be  paid  3O7 

Deceit  in  trust,  wiiat  3O9 

in  traflic  and  bargaining  310 

is  too  frequent  practice  311 

Decrees,  sec  Melancholy 

Defacing  293 


Defamation,  see  Detraction. 
Defrauding  creditors  3O5 

the  public  3O7 

Delaying  repentance,  dangerous 

483 
Denial,  see  Self-denial. 
Deprecation  2O3 

of  sin,  and  of  punishment  ib. 
Deriding  338 

Despair  of  God's  mercy  60 

when  the  effect  melancholy, 
or  of  our  sins  60 

its  remedy  6 J 

Detraction,  see  Censoriousness, 
Evil  speaking,  false  reports,  ly- 
ing, slander 

means  to  prevent  it     3 1 9 

Devil,  who  97 

his  works,  what  ib. 

his  power  over  us         4 10 

Devotions,  see,  Prayer,  and  Duty 

of  Man. 
Dice  437 

Dihgenceor  perseverance  in  virtue 

see  Industry. 
Directions  for  reading  the  scrip- 
ture, sec  Help. 
Disappointments  446 

Discontent  394, 4OO 

Discretion  in  thinking  373 

Diseases  or  distempers  446 

Dishonesty  278 

Disinheriting  a  child       254,  467 
Dismembering  293 

Disproportion  of  offences         343 
Disputes,  religious  l75 

Disquiet  of  conscience  3I4 

Dissimmulation 

Distractions  in  prayer  214 

Diversions  435 

Divine  Revelation,  see  Revelation. 
Divinity  of  the  Son  of  God   115 

124 

Holy  Ghost  106,  111,  150 
Doctrine,  see  Divine  Revelation. 
Dress,  when  blamahls     265,  440 

See  Apparel,  Fashions. 
Drinking,  its  ends  considered  422 

its  false  ends  described  and 
their  danger      421',  4~c> 


Contents* 


^1 


Drinking  of  spiritous  liquors  427 
degrees  of  this  sin        43O 
its  guilt  and  mischief  43 1 
the  necessity  and  difticulty 
of  forsaking  it  432 

how  avoided  433 

admits  of  no  excuse     434 
Drunkenness,  its  danger  424 

Temperance. 

Duelling  is  murder  289 

Duty  (Old)  of  Man's  defects     ib. 

(New)  its  intention  454 

of  Man,  its  parts  54 

to  our  neighbour      226,  28G 

civil  magistrates       23O 

ministers  or  pastors     231 

parents  239 

children  243 

husband'i  268 

wives  266 

brethren  257 

I'elalions  356 

friends  273 

masters  28 

servants  27 

to  those  in  want,  sec  Poor. 

parents  245 

wives  262 

Duty  towards  God  55 

EAting,  its  ends  419 

directions  for  its  use    42.0 
danger  of  high  eating    ib. 
exhortations  against  it  ib. 
Education  of  children  245 

how  to  be  managed     25  2 
Employment  25 1 

Encouragement  due  to  servants 

2^4 

Engrossing,  sinful  5 10 

Enthusiasm  in  ourselves  65 

in  others  408 

Envy,  a  sin.  518 

its  folly  320 

how  remedied  and  cast  out 

340 

Equivocation  332 

Estate  how  to  be  disposed  of  2  50 

Eternity  of  hell  torments         167 

Eves-droppers,  ace  Tale-bearers. 

Evidence  must  not  conceal   the 

truth  324 


Evil  gotten  goods  3 14 

and  good,  .see  Good  and  Evil. 

Evil-speaking,  its  sin  32O 

when  lawful  329 

to  be  discouraged     324 

Exaltation  of  Christ  I4O 

Examination  before  communion 

I84 
its  use  185 

Example  248 

Excellency  of  God  63 

Christianity,     103,    118, 
173 
Excess,   see  Drinking,   Intempe- 
rance. 
Excuse,  see  Drinking. 
Extortion  condemned  3I2 

F Acuities  of  the  soul  84,  4O, 
287 
Faith  in  God  55,188 

Faith  in  God's  promises  75 

threatenings      ib. 
Jesus  Christ,  see  Belief, 
Rule,  &c.  115 

Christian,  to  be  believed  98 
its  benefits    103 
necessary  in  prayer      212 
Fair  dealing,  the    advantages    of 

311 

Faithfulness  amongst  friends  273 

of  servants  277 

Fall  of  Adam  and  Eve  A% 

False  reports  319 

witness  324 

Family  prayer,  its  duty  206 

Fasting,  a  deity  224 

how  kept  ib. 

when  acceptable  to  God  ib. 

when  sinful  ib. 

cannot  satisfy  for  sin      ib. 

Fasts  of  the  church,  see  Lent  55, 

■  224 

Fate,  what  it  is  110 

Father,  first  Person  in  the  Trinity 

10.5 

God  the  106  &c. 

the  benefit  of  this  belief  109 

Faults  of  others,  concerning  tht; 

see  Evil-speaking 
Fear  of  God  why  necessary      16 


22 


Contents* 


Fear  of  men  more  than  God,  its 
folly  and  danger       68 

of  death  how  removed  477 
Feasts  of  the  church,  how  to  be 
kept  Si 

Felicity,  sec  Happiness. 
Festivals,  see  Feasts. 
Fidelity  in  a  married  state       264 

in  every  person  307 

Flattery  to  be  avoided  331 

Flesh,  its  lusts  to  be  renounced  98 
Fornication  412 

Fortitude  see  Patience. 
Fortune,  sec  Fate  and  Goods. 
Fortune-telling  74 

Free-thinking  1 70 

Friendship,  its  duties 

Gaming,  its  sin  and  danger  437 
Ghost,  see  Holy  Ghost. 
Gifts  of  nature  406 

of  grace  408 

not  f to  be  neglected  409 
Glory,  see  Vain-gloiy, 

in  heaven  166 

God,  duty  to  is  to  fear  him       66 

is  to  trust  in  him      70 

is  to  obey  him  75 

his  corrections  how  to 

be  borne  ib. 

is  to  honour  him      99 

in  his  house  80 

in  his  ministers         83 

how  to  honour  him  80 

in  his  sabbath  85 

in  his  word  89 

in  his  sacraments     95 

in  his  name  193 

God  is  One  in  substance  105 

is  Three  in  person  1 1  3.    See 

Trinity. 
is  Almighty  107 

made  man     124 
his  justice  vindicated   1 67 
must  be  worshipped     20 1 
the  only  obj^ect  of  our  pray- 
ers 215 
liis  presence  a   check  to 
our  thoughts  373 
Going  to  law                   24^,  ^67 
Golden  rule  the                        362 


Good  and  evil  3^5 

men  1 65 

name  3 19,  &c. 

Goods  of  our  neighbour,  must  not 

be  damaged,  hurt,  spoiled,  &c. 

268 

stolen,  not  to  be  dealt  in 

Goodness  of  God,  see  Mercy. 
Government  236,  238 

of  the  thoughts     36? 
of  the  passions     390 
of  the    tongue,     see 
Tongue. 
Governors,  see  Magistrates. 
Grace  at  meals  207 

Graces  188 

Gratitude  to  benefactors  334 

Grief  445 

Guide,  see  Spiritual. 

HAppiness  temporal  38 

eternal  4 1 

Heaven  166 

Hatred  319 

Health  420,  43O 

Hearing  sermons,  see  Sermons. 
Heathens,  see  Unbaptized  persons. 
Height  of  christian  perfection  48 1 
Hell  165,  172 

High-living,  dangerous  420 

Holy  Ghost  (God  the)  102 

his  peculiar  office  1 50 

how  he  worketh  in  us  151 
necessity  of  this  belief  1 52 
our  duty  to  him  ib, 

sin  against  him  I53 

Holy  Spirit,  see  Holy  Ghost. 

scripture,  rule  of  our  faith 
90 
how  to  be  read  ib. 
Honesty  277,  Sec  &c. 

of  servants  277 

Honour  due  to  God  79 

in  his  house,  ministers, 
word,   sacraments,  pos- 
sessions, holy-days,  and 
name  89.     See  God. 
Hojie  in  God,  a  duty  70 

on  what  grounded  72 
its  use  72 


ContaMie/. 


23 


Humiliation 


lf?5 


Humilty  or  submission  to  God, 
what,  75,  1 13, 1 85.  See  Submis- 
sion. 

necessary  in  prayer  2 1 3 
to  our  neighbour,  what  374 
its  necessity  377 

destroys  pride  383 

Husband,  adulterous  how  to  be 
treated  266 

is  to  love  his  wife  268 

to  bear  with  her  infirmi- 
ties 269 
to  be  faithful  to  her  bed  280 
to  maintain  her  270 
to  instruct  and  pray  for  her 
-271 
bad,  who  to  be  so  account- 
ed                    ^        2.71 
Hypocrisy,  see  Truth,  Equivoca- 
tion, Evidence,  Flattery,  Lying. 
IDentity  of  the  body  1 60 
Idleness.  See  Time,  danger  of 
to  servants,  &c.                405 
brings  poverty,  &c.           407 
cause  of  drunkenness      407 
root  of  all  evil         407,436 
Idolatry                                      216 
Jealousy                                     '261 
Jesus,  see  Christ  and  Faith. 
Jesting                                      332 
Jews  I36 
Illumination  of  the  spirit  150 
Image-worship,  see  Idolatry 
Immateriality  of  the  soul  35 
Immensity  of  God                   lOi 
Immortality  of  the  soul  34 
Impatience,  its  bad  effects       440 
how  overcome        ib. 
Imployment                             432 
Imprisonment                           347. 
Inconsideration,  its  danger      393 
Incredulity                                 3  80 
Industry,  its  blessings              4O8 
Infidehty                             161  &:c. 
Infirmiiies                                  259 
Ingratitude  to  God,  what         342 
man                   334 
Injuries,    see     Murder,     Fraud, 

Theft,  Fersecution, 
Injustice,  Avhat  3O2 


Injustice  is  the  ruin  of  the  soul 


malicious  3O2 

covetous  3O2 

Inofiensiveness,    see  Censorious- 
ness,  Detraction,  Evil-speaking, 
Scoffing,  Whispering. 
Insolvent  bondsmen  3O5 

Inspiration  lOi 

Instinct  of  animals  34 

Instruction  of  children,  a  duty  246 
Integrity,  see  Honesty. 
Intemperance,  see  Excess. 

in  drinking      42* 
Intention,  see  Thought. 

of  this  book  454 

Intercession  to  God  2O4 

of  Christ     I4O,  2I6 
Jokes  332 

Judges,  see  Magistrates. 
Judgment,  rash  32O 


at  the  last  day 


340 
147 

U8 


in  what  manner 

is  reasonable  147' 

committed  to  Christ  143 

concerning  what        144 

Invisibility  of  God  55 

Invocation,  see  Prayer.  1 1  ^^ 

Justice  of  God  vindicated  1 67  &c. 

to  our  neighbour  286 

negative  287 

positive  35O 

Killing,  see  Murder. 
Kindness  of  God  6i 

Magistrate,  duty  to  the  6£ 

must  be  assisted,  pray- 
ed for,  and  obe)  ed  227 
duty  of  a  228 

Knowledge  of  God  55,  lOi 

LAbourers,  see  Idleness. 
Language,  ill  3 1 9 

reproachful    .321 
Last  judgment  147 

Law,  when  to  go  to  with  a  parent 

243 

suits,  vexatious,  sinful  3O6,  367 

of  prosecuting  an  offender  347 

a  debtor         ib. 

Laws,  human  3<^5 

Laying  wagers  4^7 

Learning  254 


24 


^ilontcm^. 


Lent-fast,  what,  when  insUtuteci, 
and  liow  to  be  observed         88 

Lessening   the    merit  of  others, 
sinful  3 1 9 

Lewdness,  how  to  be  avoided  416 

T,ifc  holy,  exhortation  thereto  42 

natural,  when  taking  it  away 
is  murder  2  89 

when  it  may  be  taken  aAvay 
without  sin  296 

remarks  on  its  shortness  471 
longest,  who  so    accounted 
ib. 
long  itf  disadvantages      473 
liow  to  be  improved         472 
mis-spent,  its  danger  and  fol- 
ly 475 
a  good,  what  476 
long,  why  desired  48O 
ace  Eating,  Drinking,  Time, 
and  Death. 
Light  of  nature  52 
Liquors,  spirituous,  «r  Drinking. 
Lives,    wicked,   see   disputes   or 
.    wicked. 

Living  peaceably,  what  336 

high,  dangerous  42O 

Looks  3 19 

Lord,  see  Christ. 
Lord's  day,  see  Sabbath-day. 

supper  1 80 

why  ordained  1 82 

its  obligation  ib. 

its  benefit  1 80 

our  duly  before,  at  and 
off. ei- it  I83 

Loss  of  friends  448 

Losses  in  business,  ib. 

Love  of  God,  in  w  hat  it  consist- 
cth  (12 

motives  thereto  65 

its  e fleets  66 

tokens  of  shicerity  ib. 

how   distingui!:f.ed  from   self- 
love  66 
of  his  niinisters,  see  Ministers. 
of  parents,  see  Parents. 
of  brethren,  see  Brethren, 
in  a  married  state        260,  255 


M 


ib. 
293 

340 
343 

32 

43 
44 

55 
68 


Love  of  our  neighbour  what  336. 

•Sec  Charity. 

Loving  our  enemies        34 1,  368 

Lust,  its  sin,  danger,  and  mischief 

to  soul  and  body  41a 

God's  judgments  against  it  4 1 3 

excludes  from  heaven  4I3 

how  to  be  avoided  4 16 

Luxury  4  20 

Lyes  in  trade  sinful  3 1 3 

.  jocose  333 

Lying  always  sinful  332 

its  folly  333 

Agistrates,  duty  to  the   23O 

duty  of 

Maiming,  a  great  crime 

iVIalice 

its  bad  effects 
Man  how  composed 

his  first  estate  and  fall 

mere  moral,  who 

duty  of 

Man,  fear  of 

IMarriage,  the  first  consideration 

in  it  272 

when  unlawful  ib. 

how  far  the  parents  should 

interpose  241 

Married  state,  see  Subordination. 

Martyrs  I37 

Marifs  (the  T-fr^in)  salutation  I22 

resignation  I22 

Masters,  duty  to  277 

servants  owe  them  obedience 

and  faithfulness  278 

submission  and  diligence  278 

duty  of  279 

owe  their  servants  justice  282 

admonition  283 

good  example  ib. 

use  and  command  them  with 

moderation  284 

to  encourage  them  ib 

Meals,  grace  at  2  07 

Measure,  see  Scripture. 

Mediator,  betwixt  God  and  man, 

who  I4O 

Meditation  189 

Meekness  in  a  wife,  necessary  263 

is  due  to  all  men  334 

a  remedy  against  pride  383 


<^tttCHt^. 


^5- 


Sleekness,  Christian,  what      38? 
its  advantages  388 

how  to  be  obtained       389 
Melancholy,  see  Despair,  Cheer- 
fulness. 

persons  that  murder  them- 
selves 3O 1 
prevents  the   good  influ- 
ence of  the  spirit     439 
Mercy  of  God-43)  57,  50,  106, 

I26. 
Mercy,  see  Charity, 
Merit  of  works  exploded  75 

Message  of  the  Angel  to  Mary 

I22 
Middle  state  4^3 

Mind  of  Christ  afflicted  1 28 

Ministers  of  God  how  to  be  reve- 
renced 82,  23 1,  235 
duty  to  them  23  1 
how  to  be  qualified           234 
must  not  he  contemned  on  ac- 
count of  their  bad  hves  235 
Ministers  of  God  how  to  behave 
to  bad  ones                            238 
why  so  often  contemned  237 
when  necessary  to  advise  and 
assist  us                 1 89,  470 


119 
445 

264 

369 
370 


Miracles 

Misfortunes 

Mocking  God,  the  sin  of 

Modesty,  see  Chastity. 

Modesty  in  dress 

Money,  bad,  not  to  be  paid 

Morality,  true  49 

Morality  of  the  thoughts 

Morrow,  how  to  be  taken  thought 

for  71,  72 

Mortality  of  the  body  3  3 

Mortgages  3O3 

Mortification,  see  Fasting,  Merit, 

Self-denial. 
Motions  to  good  37O,  &c. 

to  evil  3^2 

Murder,  how  many  ways  com- 
mitted. 2  89 
in  thought  and  word  290,  &c. 
the  wickedness    of  this  sin 

291 

punishment  th^t 


Murder,  how  strangely  it  is  oftert 

discovered  293 

the  incitements  to  it  ib. 

self,  is  sinful  29y 

ought  to  be  abhorred  297 

is  infamous  ib. 

causes  thereof  299 

its  danger  ib. 

how  to  prevent  it  3OO 

the   case     of  melancholy 

persons  3OI 

of  condemned  prisoners  ib. 

Murmuring  and  how  cured     395 

Mysteries   in   the    scripture    53, 

>0i,  1 12 

NAme  of  God  to  be  honoured 
1 90 
Nature,  what  it  is  iiO 

Nature,  see  Goods  of  Nature. 
Natural  Religion  46 

Necessity,  what  it  is  i  lO 

of  a  spiritual  guide  i89,  470, 
Necessity  of  repentance  2i9 

the  priesthood  233 

relative  duties  236 

humility  374 

Necessities  of  our  nature,  but  few 

41O 
Neighbour,  duty  to  our  22S 

New  restament  90 

Niggardliness  444 

Numbering  our  days  46O 

Nursing  children  426 

\ths  Assertory  aiKl  Pl'omis- 
194 
ib. 
ib- 
i95 
1 96 

75>  IS7 

232 

■  24O 

261 

277 

2I5 

men 

342 
347 
115 
l50 


o 


sory 

when  unlawful 
lawful 

their  obligation 

vain,  lead  lo  perjury 
Obedience  to  God 

mmisters 

parents 

a  husband 

a  master  or  mistress 
Object  of  otir  prayers 
Ofi'ences  ao-ainst  God  and 


Offender,  how  to  prosecute 
Offices  of  Christ 
attends   itjOfiice  of  the  Holy  Ghost 

D 


26 


Content^* 


Old  Testament  not  contrary   to 
the  Nev;  89,  &c. 

Omnipotence  of  God  63 

Omnipresence  of  God  373 

Operation  of  the  Holy  Spirit   150 
Oppression  in  dealing  or  traffic 

Oppresion,  what,  and  God's  ven- 
geance against  it  3 15 
Ongir.al  sin  43 
Ostentation                                386 

PArents,  duty  to  238 

rnnst  be  respected       ib. 
loved  239 

obeyed  24O,  &c. 

helped  244,  &c. 

Avhen  disobeyed  24 1 

duty  of  245 

are  to  nurse,  baptise,  and 
educate    their   children 
245 
to  teach  them  their  duty 
248 
to  give  them  good  exam- 
ples '  ib. 
how  to  correct  them     249 
to  teach  them  respect   to 
each  parent              250 
to  provide  for   their  sub- 
sistence ib. 
m  some  honest  calling  25 1 
of  leaving   them   estates 
253 
in  Vi'hat  proportion         ib, 
when  they  may  disinherit 
a  child                       254 
when  they  may  not     255 
must  pray  for  them     256 
Pains                                        446 
Partaking  of  other  men's  sins  273 
Particular  judgment                  47 
Passion                                       388 
Passionate  people                    390 
Pastors,  ftec  Ministers  and  Priest- 
hood 
Patience,  christian,  what          446 
why  a  duty,  and  necessary  ib. 
it  must  be  persevering     442 
in  sickness                        469 
Pawns,-  counterfeit                    cQ5 


Payments,  sec  Debts. 

put  off  3O6 

Peaceable,  how  to  be  365 

Peace-makers  qualifications      ib. 
Peace-making  shortens  quarrels 

367 
Peace  of  mind,  see  Contentment, 

Meekness,  Humility. 
Peevishness  38O 

Pentecost,  feast  of  1 50 

Peremptoriness,     see    Humility, 

Meekness,  Consideration. 
Perfection,  Chi  istian  48 1 

its  comforts  ib. 

Perfections  of  the  scriptures,  see 
Scriptures,  and  IO3 

of  God  53 

Perjury  described  196 

its  guilt  and  danger        ib. 
its  punishment  I97 

Persecution  347 

Perseverance,    see  diligence,  pa- 
tience. 
Persons  unbaptized  95 

Persons,  Three,  sec  Trinity. 
Petition  to  God  in  prayer         2O2 
for  our  souls  pardon  of  sins, 
and  for  our  bodies  ib. 

Piety,  motives  thereto  7,  13,  I5, 

30 
its  advantages  473 

must  be  pursued     471,476 

Pity,  see  Charity. 

Plainness  in  dealing  commended 

.      .  .  311 

Pleasantness  of  rehgion   134,  448 

Pleasures,  see  Recreations. 

Pomps  and  vanities  97 

Poor,  see   Almsgiving,    Charity, 
Resignation. 

Posiliveness,  see  Humility. 

Poverty  72,  4O1 

Power,  see  Soul,  Trust,  Devil, 
of  God  63,  108,  109 

Prayer,  its  office  and  power    2O2 
its  duty  and  parts  2O4 

public,  in  church,  its  duty 
and  benefit  2O5 

in  a  family  2O6 

at  meals  2O7 

private,  its  duty  ib. 


€ontcntjC^t 


2^ 


Praj'ev  ought  to  be  frequent  2O8 
its  necessity  ib. 

the  times  of  209 

its  advantages  ib. 

ease  2 1 1 

pleasantness  ib. 

conditions  2 1 2 

only  object  in  God      1 1  5 
power  and  efficacy         ib. 
objections  answered     2 18 
Preaching,  its   use  94.  i>ee  Ser- 
mons. 
Praise  and  Thanksgiving  to  God. 

2O5 
Preparation  for  the  Lord's  Sup- 
per, sec  Sacrament. 

for  death  46 1 

habitual  464 

its  advantages  465 

hindered  466 

Presumption  against  God,  what 

60 
its  cure  ib. 

Pride  conquered  by  charity    34O 
what  it  is  379 

its  danger  and  folly    80,384 
opposes  God  3  80 

draws  to  other  sins  382 

provokes  divine  ib. 

betrays  to  punishment       ib. 
how    to   be    conquered  and 
avoided  383 

Priest-hood  is  honorable  333 

Avhy  ordained  ib. 

appointed  by  God  234 
qualifications  for  it  ib. 
its  usefulness  235 

not  to  be  despised  ib. 

see  Ministers. 
Prisoners  condemned,  see  Crimi- 
nals. 
Promises  of  God,  we  Faith,  Trust, 
man  to  man  332 

Prophecies  &yand  Inj  Christ    JiO 
Prophet,  see  Christ. 
Prosecutions  for  offences        347 
debt  '    348 

Prosperity,  see  Afiliction. 
Protections   to    wrong  creditors 
sinTu!  ■  30fi 


Providence  of  God  i09.  See  Trust 
in  God. 

is  not  partial      397 
Prudence  355 

Public,  robbing  or  defrauding  the 

3OS 
Punishments,  see  Corrections, 
in  the  next  world  148 

God's  justice  vindicated   in 
regard  to  the  eternal  167, 
171 
how  this  ought  to  influence 
us  172 

Purgatory,  no  such  place         223 
Purity,  necessary  in  prayer     1 1 5 
of  body  and  mind,  see  Chas- 
tity. 
Purposes,  good  to  be  encouraged 

of  amendment  i87 

Qualifications  for  the  priest- 
hood 233 
Lord's-supper  18O 
prayer                        2 1 1 
of  a  servant               277 
Quarrels,  how  abated               365 

R  Ailing  319 

Rancour  how  suppressed  343 
Rash  judging.    See    Gensorious- 

ness. 
Rash  judgment  319,340 

Reading  the  scripture,  see  Help. 
Reason,  see  Trinity. 
Reconciliation,  a  duty  before  com- 
munion 137 
Recreations,  when   and  what  al- 
lowable                                  43  6 
cautions  to  be  observed  in 
them  ib. 
their  undue  ends          438 
Redemption  of  man,        130,  &c. 
Refreshment,  see  Recreations.. 
Regeneration,  how  obtained  151, 
137,  208,  &c. 
Relations,  duty  to                    356 
Relative  duties,  necessary       286 
Religion,  Christian,  its  object  4ii 
natural  5  2 
revealed                               il^j 


28 


€omftlt!6f» 


Religion,  its  reasonableness,  cev- 1 

tainty,  and  comforts  53,  &c.  179 

\vhen  necessaiy,   and   when 

published  50,  51,  see  aluo 

372 

why  opposed  50 

iTiust   be    believed    51.    See 

Faith,  Revelation. 

its  truth  and  excellency   1 18 

perfection  173 

not  affected    by   the  ivicked 

lives  of  its  professors     174 

arose  not  h'om fear,  education 

or  state  policy  176 

Religious    melancholy,  see 

Thoughts  301 

Remission  of  sins     157,172,219 

Remore  of  conscience  315 

Repentance,  what  219 

whence  it  ariseth  and  when 

it  is  effectual  220 

its  qualifications  ib. 

must  not  be  put  off  22,  462, 

482 

when  most  necessary     221 

on    a    death-bed   dangerous 

221,  462 

Reports,  false,  their  crime  319. 

See  Admonition. 

of  the  dead  ib. 

imcharitable  32 1 

their  bad  consequence  32 1 
and  327.  See  Whisper- 
ing. 
Reproaching  324,  Sec. 

Reproof  by  a  parent,  when  neces- 
sary 248 
to  a  bad  neighbour  345 
how  to  be  given  ib. 
in  case  ofintempei'ance  346 
Reputation,  see  Credit. 
Resignation  to  God's  will  468.  See 
Anxieties,    Murmuring,    Sub- 
mission to  God, 
Resentment             •                  388 
Resolution                                  191 
Resolutions  of  obedience          187 
Respect  due  to  extraordinary  me- 
rit                                       3 1  y 
to  tlie  poor                    329 


Respect  to  Magistrates,  Ministei'AV 
Children,  Servants,  hu- 
mility to  our  neighbour. 
Restitution,  why  necessary  3 1 6 
how  to  be  made  ib 

Resurrection  of  the  same  body  159 
its  certainly  160 

why  opposed  161 

objections  answered       ib. 
its  benefit  to  the  good  and 
misery    to  the   wicked 
165,  Sec. 
its  influence  on  us         ib. 
of  Christ,  see  Christ. 
Revelation,   (divine)  its  reasona- 
bleness, certainty,  and  necessi- 
ty. 52 
how  proved                   101 
its  inward  evidences     102 
its  outward  evidences    ib. 
its  difficulties                 TO3 
its  excellency  100,  &c.  1 18 
Revenge                                    340 
how  suppressed               341- 
its  bad  effects                    342 
Rewards  and  punishments       148 
what  they  teach  us         ib. 
Riches,  their  uncertainty  39,  397 
Rule  of  faith,  see  Scripture. 

for  reading  the  scripture, see 
Help. 

SAbbath-day,  how  to  be  kept  83 
why  instituted  ib. 

of  what  advantage  84 

changed   into  the    Lord's 
day  ib. 

SacA'ament,  what  95 

of  baptism,  its  benefit  ib. 
of  the  Lord's-supper,  what 
and  its  benefit  180 

our  duty  to  receive  it  ib. 
Sec. 
why  ordained  1 8 1 

preparation  before  receiv- 
ing it  183 
the   danger  of  unworthy 
receiving  it  184 
when  a  spiritual  guide  ia 
nece5s.ar}=-                 18& 


€ontcnt^» 


29 


Sacrament,  devotions  and  direc- 
tions at  the  time  of  receiving 
it  189,   190 

duties  after  receiving  1 9 1 
means  to  encrease  our  re- 
gard for  it  ib. 
the  benefits  of  receiving  it 
often                           192 
Sacrifice  of  Christ                     124 
Sacrilege,  what  53 
God's  punishment  of  it    5 
Saints,  communion  of               156 
Salvation,  where  found              ib. 
Salutation  of  the  Virgin  Mary  122 
Sanctification                            1 50 
Satisfaction  for  sin,  necessary  to 
obtain  pardon  of  God  187,  Sec. 
to  men  see  Restitution, 
or  contentment,  see  Con- 
tentment, 
of  Christ,                         43 
Saviour,  see  Christ. 
Scoffing  at  rehgion,  a  sin.        198 
Scoffing  at  our  neighbour,  sinful 

2Z8 

Scriptures  (the  holy)  a  rule  of 
faith  90 

their  contents  ib. 

how  to  be  read  ib. 

difficulties  1O3 

see  Religion  and  Revela- 
tion. 
Seasonable  reproof  345 

Second  covenant  43,  i89 

Securities,  bad,  are  sinful         3O5 
Self-love,  an  impediment  to  chris- 
tian charity  368 
Self-conceit,  what,  and  how  curb- 
ed                        377 
its  bad  effects         ib. 
Self-defence                              296 
denial,  what,  and  its  duty  450 
is  of  great  advantage  45 1 
examination  I83 
murder                               297 
seeking                               34O 
Selling,  see  Buying. 
Selves,  see  Duty  our 
Sermons,  how  to  be  heard        92 
the  danger  of  some  Jiear- 
ers  9  3 


Sermons,  the  end  of  hearing  theni 

93 
Servants,  their  duty  to  masters; 

277 
must  be  obedient  and  hon- 
est ib. 
the  danger  of  their  disho- 
nesty to  theuiselves  278 
must  not  answer  again  zSO 
must  be  diligent           z^i 
Service,  eye,  condemned         27/ 
Servitude)  of  God's  appointment 

281 
Shame  67 

Sickness,  see  Death,  Will,  Sub- 
mission, Patience. 
Sick  persons  346 

Simplicity  in  dealing  3 1 1 

conversation  330.  see 
Truth 
Sin,  what  i57,  I7O 

makes  death  terrible        479 
how  forgiven  i58 

its  forgiveness  comfortable  to 
us  ib. 

when  effectual  159 
cannot  be  excused  169,  i9i 
its  danger  191,  223 

must  be  avoided  4O5 

other  men's  how  we  partake 
of  them  273  288 

drawing  others  to,  an  injury 

after  baptism  2 1 9 

against  the  Holy  Ghost,  what 

Smcerity  330,  &c. 

Sins,  forgiveness  of  15  7 

Sinners,  see  Wicked. 

a  caution  about  repentance 

Slanderers  3 1 8 

public  325 

who  partake  of  their  sitis 
462 
reasons  against  this  vice 
326 
Sleep  (time  of)  how  to  be  measur- 
ed 436 
its  abuse  sinful  and  dange- 
ivv^^  ib 


30 


Contmt^. 


Sloth,  see  Idleness. 
Sobriety  427.     See  Drinking 
Son  (God  the)  second  person  in 
the  Trinity  106,  8cc. 

Sorrow,  see  Pains,  Grief. 
Soul,  its  worth  34 

immortality  35 

state  how  determined        40 
considered,  both  in  its 
natural  and  spiritual 
state  287,  288 

Sour,  see  Care  of  the  soul. 
Speaking  evil,  see  Evil-speaking, 
truth  330 

Spirit,  meek,  in  a  wife,  its  advan- 
tages 263,  589 
of  God  i50 
Spiritual  guide                 189,  246 
brethren                      259 
Spirituous  liquors,  see  Driiiking. 
Sports                                         437 
State  of  the  soul  40 
middle,  what                     473 
Strength  of  body                      308 
Strife                                         364 
Stripes,  their  sinfulness           293 
Style  of  the  Scriptures             103 
Subjection,  see  Subordination. 

in  a  married  state  262 

Subjects,  their  duty  228 

Sulimission  to  God's  will  76 

in  sickness  469 

its  benefits  76 

its  duty  77 

how  perfected  ;  its  fruits 

77,    78 

Subordination  in  a  married  state 

262 
its  good  effects         263 
Sufferings  of  Christ,  see  Chi-ist. 

men  7G,  469 

Sunday,  see  Sabbath  day. 
Supererogation  (works  of)  sinhil 

225 
Supper  of  the  Lord,  see  Lord's 
supper.  I 

Superiors  228 

Suretyship  3O6 

Swearing,  what,  and  when  lawful 

194 
when  unlawful  ib. 


Swearing,    vain  or  common,  its 
guilt  and  danger      194.      See* 
Cursing,  Oaths,  Perju- 
ry. 
Sympathy  in  afflictions  3O5 

T  Ale-bearers  364 

Taxes  must  be  paid         228 
Temperance  in  eating  4 19 

drinking         422 
sleep  436 

recreations       ib. 
apparel  44O 

Temptation,  how  far  able  to  op- 
pose virtue        410 
how  guarded  against 
4II 
Ten  Commandments        99,  226 
Testimony  of  the  Apostles  l2lj 

Thanksgiving  to  God  205 


Theft,  what 


$05,  3O8 


Thought,  taking  for  your  life,  how 

to  be  understood  75 

Thoughts,  justice  in  our  33O 

how  governed  369 

our  power  over  them  3  70 

in  what  their  liberty  and 

morality  consists      371 

their  first   motions  to  be 

attended  to  372 

Threatnings  of  God  58,  4 60 

Time,  434,  471 

how  to  be  spent  434,  474, 

475 

Tongue,  the  government  of,  see 
Cursing,  Swearing,  Lying,  Slan- 
derers, Backbiting,  Reports, De- 
traction* 

their  bad  consequences    325 
Torments  of  Hell,  see  Hell 
Trade,  see  Traffick, 
Tradesmen's  duty  407' 

Traffick,  deceit  in,  its  sinfulness 

3i0 
rules  to  be  observed  in  it  3 1 1 
unjust,   seldom  success- 
ful 314 
fair,  its  advantages     3 15 
Tribute,  fee  Taxes. 
Trinity  of  persons  in  the  God- 
head, why  to  be  believed 
I12 


^Tontcitt^. 


31 


Trinity,  its  difficulties  1 1 3 

how  to  be  inquired  into  1 1 3 

takes  not  away  tlie  use  of 

reason  1 14. 

Troubles,  &ee  Afflictions,  Trust, 

in  God,  see  Providence. 

Truth,  see  Evidence,  Lying  and 

Equivocation. 

must  always  be  spoken  333 

Trust,  a  breach  of,  sinful         3O7 

what  it  includes  3O9 

deceit  in  ib. 

in  God,  what  70 

why  necessary  7 1 

in  what  manner  73,  Sec. 

Turning  to  God  not  to  be  delayed 

V  A  grants  356 

Vain-conceit  3  80 

Vain  glory,  what  its  sin,  danger, 
and  folly  3»6 

helps  against  it     387 
Vanities,  see  Pomps. 
Veracity  of  God  68,  Sec. 

the  Apostles  121,  &c. 
Vexatious  law-suits  3O6,  357 
Vice,  see  Sin,  Lying,  Debauchery. 
Violence,see  Murder,  Oppression. 
Virgin  Mary  122 

^^irtue,  the  chief  consideration  in- 
marriage  272 

must  be  pursued  474,  sec 
Piety. 
Visiting  the  sick  346 

Unbaptised  persons  100 

Unchangeablencss   of    God,    see 

Promises  of  God. 
Uncharitableness  321,340 

Uncleanneas,  see  Lust,  Chastity. 
Union  of  the  soul  and  body       n 
two  natures  of  Christ  124 
Unity  of  God  105 

Unmercifulness  347 

Unlawful  marriages  272 

Unworthiness  of  works      73,  225 
ministers  lives  235 
Uprightness,  see  Virtue. 
Vows  in  baptism,  what  97 

their  oWigation  99  Sec  Sa- 
crament, 
inconsiderate,  rash,  &C.  200 


WAgering  427 

Wages  278,  282 

Wants,  see  Tinast  in  Qod. 
Wants  of  nature  40 1 

Watchfulness  in  prayer  2 13 

against  sin         404 
Wealth  3S5 

Weights  and  measures  unjust  3 1 2 
Whisperingabad  i'eport,sinful  325 
Wicked  (the)  are  self-condemned 

169 
are  left  without  excuse  170 
ought  to  suffer  eternally 
167,  170 
christians  lives  do  not  af- 
fect Christianity         174 
Wife,  duty  of  a  260 

must  obey,  and  why  261 
the  danger  of  contention  262 
therulesof  herobediencez  63 
&c. 
must  be  faithful,  frugal,  and 
modest  in  dress  264 

must  love  her  husband  265 
how  to  secure  her  husband's 
affections  ib. 

how  to  behave  to  an  adulte- 
rous husband  2C6 
must  be  meek         263,267 
why  she  ought  to  be  loved 
268,  &c. 
must  be  maintained       27o 
instructed  and  pray- 
ed for              27! 
seduced,  the  injustice  there- 
of                                 3  02 
Will,  last,  how  to  be  made  in  re- 
gard to  children                    25  3 
when,  and  hov/  to  be  made  467 
Will-worship                             216 
Will  of  God                           75,  7f^: 
Wisdom  of  God,  submission  to 
"o:)  77 
human  •*                  08G 
of  being  religious       7b 
Wit                                  322,  385 
Witchcraft  7't 
Witness,  false,  the  crime         324 
Woman,  why  not  so  capable  of  ru- 
ling the  family  as  the  nun  is  z61 
Word  of  God,4t'e  God,  Scripture. 


32 


Content^, 


Works,  s<ie  Meekness. 

Works,  our  best  are  unworthy  ^8 
of  the  devil,  what  97 

of  supererogation         T25 

Workinij  of  the  Holy  Ghost    1 50 

World  to  renounce  what  97 

its  creation  108 

contempt  of  it  468 

Worldly  business,  when  to  be 
avoided  1 9 1 


Worldly  'affairs  how  to  be  settled 

467 

Worship  cKie  to  God's  name  201 

bodily  115 

Worth  of  the  soul,  see  Soul. 

Wounding,  the  sin  of 

ZEAL  in  prayer 
in  the  faith 
good,  bad, christian  452 
when  abused,  and  how 
to  be  practised      345 


293 
115 
451 


PRAYERS  AND  THANKSGIVINGS. 


Directions  and  Prayers  for  the  Morning, 
Directions  and  Prayers  for  the  Evening, 
Prayers  suited  to  the  Articles  of  the'Creed,  &c. 
Prayers  for  the  Sick, 


page. 
485     489 
490     494 
516     523 
.524     5*7 


RECAP  ITULA  TION 


Care  of  the  Soul, 

Our  duty  towards  God, 

Our  duty  towards  our  neighbour. 

Our  duty  tow^ards  ouraelves. 

Prayers, 


S^S     48 

49  225 

22Q  368 

369  483 

485   527 


ERRATA. 


In  2nd  Sunday,  Section  2,  the  head  should  read  Of  reverencing 
God's  Ministers. 

5d  Section  3,  the  head  should  read  The  Father  Al- 

mighty., maker  of  heaven  atul  earth. 
Section  5,  the  head  should  read    Of  the  Trinity. 

8t4i  Section  6,  the  head  sliould  read  Of  going  to  law 

ivith  Parents. 

9th,  Section  2,  the  head  should  read   Of  the  duty  of  a 

Wife. 

1 0th  Section  4,  the   head  should  read  In  what  cases  it 

i.1  laxvfid  to  shed  blood. 


ijpt^^0li^^^f^^i!l^^*^^^^ 


THE 

PREFACE, 

ENFORCING 

THE  NECESSITY  OF  CARING  FOR 
THE  SOUL, 


I.  Man  is  composed  of  a7i  immortal  Said,  andy  II.  Of 
a  mortal  body.  III.  Of  the  future  state  of  the  soul, 
a?id  hoiv  it  is  determined.  IV.  Persuasives  to  the 
Care  of  the  Soul,  from  the  nature  of  the  first  and 
second  Covenants  ;  shelving,  V.  That  it  is  in 
every  man's  power,  to  take  that  Care  of  his  Soul, 
xvhich  the  gospel  requires. 


I.  Man  consists  of  a  Soul  and  Body,. 


jL  HE  intention  of  the  ensuing  Treatise,  being  to 
instructall  ranks  and  conditions  of  men,and  to  descend 
to  the  understandings  of  the  very  weakest  capacities  ; 
in  a  short  and  plain  explication  of  those  Duties, 
which  every  one  must  believe  and  practice  in  this 
world,  if  they  hope  to  be  happy  forever  in  the  world 
to  come  ;  I  shall  introduce  the  whole,  by  endeavouring 
to  draw  them  to  the  consideration  and  Care  of  their 
own  Souls  :  v/hich,  being  their  first  and  general  duty, 
ought  to  be  preparatory  to  all  the  rest ;  because, 
whoso  is  not  firmly  persuaded  of  the  necessity  of  this, 
will  never  give  attention  to  the  doctrine.5  and  exhorta 
tions  of  the  other  duties. 


4^  V     1 


34-  €att  of  tfjc  d&ou!. 

What  must  I  do  to  be  saved  P  is  an  enquiry,  which 
deserves  our  utmost  diligence  and  attention :  for,  if  we 
be  ignorant  of  the  will  of  God;  or  knowing  it,  will 
not  follow  or  be  led  by  that  unerring  light,  but  suffer 
ourselves  to  be  hurried  away  by  our  unruly  passions  in 
the  pursuit  of  the  things  of  this  lite;  we  are  wretched 
and  miserable,  blind  and  naked,  notwithstanding  all 
our  attainments;  and  we  shall  one  day  be  convinced, 
to  our  sorrow,  that  there  is  no  folly  like  that  of  pre- 
ferring things  temporal  to  things  eternal. 

Man  consists  of  Soul  and  Body:  a  Soul,  which  never 
dieth;  and  which  according  to  the  care  we  take  of  it, 
in  this  life,  is  designed  to  return  unto  God,  who  made 
it;  when  the  body  shall  return  unto  the  earth  from 
whence  it  was  taken.  He,  therefore,  who  is  truly  wise, 
will  consider,  that  he  has  a  Soul,  as  well  as  a  body,  to 
take  care  of;  a  spiritual  and  immortal  substance,  which 
can  never  die;  but,  when  loosed  from  that  prison,  in 
which  it  is  now  confined,  must  live  for  ever  either  in 
happiness  or  misery. 

Of  the  soul  and  it's  worth.  We  may  rightly  con- 
clude, that  the  Soul  of  man  is  an  immaterial  principle 
distinct*  from  the  body;  and  is  the  cause  of  those  se- 
veral operations,  of  which  by  inward  sense  and  expe- 
rience we  are  conscious  to  ourselves.  It  is  that,  where- 
by we  think  and  remember,  whereby  we  reason  and 
debate  about  any  thing,  and  freely  chuse  and  refuse 

*  We  learn  from  scripture  CEcclea.  iii.  21.  J  that  a  beast  has  a  spirit  dis- 
tinct from  it's  body,  and  that  the  said  spirit  is  separated  from  it  by  death  ; 
and,  that  tiiey  are  not  to  be  considered,  as  mere  machines  and  engines  with* 
out  real  sensation,  as  is  evident  to  us,  as  that  men  have  sensations  ;  for  the 
brute  beasts  appear  to  have  all  the  five  senses,  as  truly  as  any  man  what- 
ever. Nevertheless  it  will  not  follow,  that  their  souls  are  imniortal,  in  the 
sense  w^  attribute  immortality  to  the  souls  of  men,  because  they  are  not  ca- 
pable of  the  exercise  of  reason  and  religion  ;  whereas  the  immortality  of 
men's  souls  consists  not  only  in  a  capacity  of  living  in  a  state,  separate  from 
the  body  ;  but  of  living  so,  as  to  be  sensible  of  happiness  or  misery,  in  that 
state  of  separation  ;  because  they  ate  not  only  endued  witli  a  faculty  of  sense 
but  with  other  faculties,  which  do  not  depend  upon,  or  have  any  connection 
Avith  matter.  Tlierefore,  although  it  should  be  allowed,  that  the  souls  of 
brutes  remain,  \vhen  separated  from  their  bodies ;  yet,  being  only  endowed 
with  a  sensitive  principle,  the  operations  thereof  depend  upon  an  organical 
disposition  of  the  body  ;  which  being  once  dissolved,  they  probably  lapse 
into  an  insensible  and  inactive  state  ;  and  being  no  further  necessary,  may 
return  to  their  primitive  nothing. 


<^att  of  tjjc  dfeoui.  35 

such  things  as  are  presented  to  us  :  it  is  so  created  by 
the  divine  wisdom  and  goodness,  as  not  to  have  in  it- 
self any  principle  of  corruption;  but  will  naturally 
of  itself  continue  for  ever;  and  cannot,  by  any  natu- 
ral decay  or  power  of  nature,  be  dissolved  or  destroy- 
ed: for,  when  the  body  falls  into  the  ground,  the  Soul 
will  still  remain  and  live  separate  from  it;  and  con- 
tinue  to  perform  all  such  operations,  towards  which 
the  organs  of  the  body  are  not  necessary;  and  not  only 
continue,  but  live  in  this  separate  state,  so  as  to  be 
sensible  of  happiness  or  misery. 

If's  immortality  proved  by  reason.  These  truths 
have  great  probability  from  the  evidence  of  Reason ; 
and  natural  arguments  incline  us  to  believe  them.  Now 
the  arguments  from  reason  are  taken  from  the  nature 
of  the  soul  itself;  for  those  several  actions  and  opera- 
tions, of  which  we  are  all  conscious  to  ourselves;  such 
as  liberty  or  a  power  of  chusing  or  refusing,  and  the 
several  acts  of  reason  and  understanding  ;  cannot, 
without  great  violence,  be  ascribed  to  matter,  or  be 
resolved  into  any  bodily  principle  :  we  must  therefore 
attribute  them  to  another  principle,  different  from 
matter;  and  consequently  the  soul  is  immortal,  and 
incapable  of  corruption,  in  its  own  nature.  Besides, 
when  all  men,  though  distant  and  remote  from  one  an- 
other, and  different  in  their  tempers  and  manners,  and 
ways  of  education;  when  the  most  barbarous  nations, 
as  well  as  the  most  polite,  agree  in  a  thing;  we  may 
well  call  it  the  voice  of  nature,  or  a  natural  notion  or 
dictate  of  our  minds :  But  it  is  evident,  from  the  tes- 
timony of  many  ancient  heathen  writers,  and  the  con- 
sent of  several  credible  histories;  that  they  believed, 
that  men  and  women  do  live  after  death,  and  have  an 
existence  when  separated  from  their  bodies;  and  con- 
sequently that  the  soul  is  immortal.  It  is  true,  some 
few  instances  may  be  brought  of  some,  who  have  de- 
nied this ;  but  their  opposition  is  no  proof,  that  this 
notion  is  not  natural:  for  some  few  exceptions  are  no 
better  arguments  against  an  universal  consent,  than 
some  few  monsters  and  prodigies  are  against  the  reg- 
ular course  of  nature ;  because  men  may  offer  violence 


36  €at€  of  tfje  jSouf. 

to  nature,  and  debauch  their  understandings  by  fusf, 
interest  or  pride,  and  an  affectation  of  singularity. 

The  sense  of  nature  is  very  evident,  from  the  great 
number  of  wicked  men  in  the  w^orld;  who  (notwith- 
standing it  be  their  interest,  that  there  should  be  no 
life  after  this)  cannot  overcome  the  fears  of  those  tor- 
ments, in  which  the  wicked  are  threatened  to  be  pun- 
ished for  ever.  This  truth  is  confirmed,  by  those  natu- 
ral notions  we  have  of  God,  and  of  the  real  difference 
between  Good  and  Evil ;  for  the  belief  of  a  God  im- 
plies the  belief  of  his  infinite  Goodness  and  Justice, 
The  former,  his  Goodness  inclines  him  to  make  some 
creatures  more  perfect  than  others,  and  capable  of 
greater  degrees  of  happiness,  and  of  longer  duration  : 
because  goodness  delights  in  communicating  its  own 
perfections:  and  since  in  man  are  found  the  perfec- 
tions of  an  immortal  nature,  which  are  knowledge  and 
liberty^  we  may  infer,  that  he  is  endowed  with  such  a 
principle,  as  in  its  own  nature  is  capable  of  eternal 
life.  The  latter,  his  infinite  Justice,  proves,  that  he 
loves  righteousness,  and  hates  iniquity:  but,  the  dis- 
pensations of  his  providence  in  this  world  being  very 
promiscuous,  (so  that  good  men  often  suffer,  and  that 
for  the  sake  of  righteousness;  and  wicked  men  fre- 
quently prosper,  and  that  by  means  of  their  wicked- 
ness) it  is  reasonable,  to  believe  the  suitable  distribu- 
tion of  rewards  and  punishments  in  a  future  state;  be- 
cause, as  there  is  a  difference  between  good  and  evil, 
founded  in  the  nature  of  things ;  it  is  reasonable  to 
imagine,  they  will  be  distinguished  by  rewards  and 
punishments;  not  in  this  world  but  in  a  future  state; 
where  all  things  shall  be  set  right  and  the  justice  of 
God's  providence  vindicated;  which  is  the  very  thing 
meant  by  the  immortality  of  the  soul. 

Lastly^  The  natural  hopes  and  fears  of  men  cannot 
well  be  accounted  for,  without  the  belief  of  the  soul's 
immortality.  AVhat  would  it  avail,  to  be  desirous  of 
perpetuating  a  name  to  posterity,  and  by  brave  actions 
endeavour  to  purchase  fame;  if  there  were  not  a  belief 
of  an  existence  in  another  world,  to  enjoy  it?  Can  it 
be  thought,  that  they,  who  by  the  virtue  and  pietv  of 


4[atc  of  tfjc  dS0UJ»  37 

their  lives,  by  the  justice  and  honesty  of  their  actions, 
•have  endeavoured  to  seek  the  Lord,  have  not  been 
raised  to  an  expectation  of  rev^^ards  after  death  ? — 
Again  ;  how  can  any  one  account,  for  that  shame  and 
horror,  which  follow  the  commission  of  any  wicked 
action;  though  covered  with  the  greatest  privacy, 
and  unknown  to  any  but  the  offender  ?  Certainly  it 
can  only  be  the  effect  of  nature  which  suggests  to 
them  the  certainty  of  an  after-reckoning  ;  when  they 
shall  be  punished  for  their  bad  actions,  or  rewarded 
for  their  good  ;  and  so  fills  the  one  with  hopes,  and  the 
other  with  fear  and  dread*. 

These  are  such  arguments  as,  in  reason,  the  nature 
of  the  thing  will  bear:  for  an  immortal  nature  Is  nei- 
ther capable  of  the  evidence  of  sense,  nor  of  mathe- 
matical demonstration;  and  therefore  we  shall  con- 
tent ourselves  with  these  arguments  in  this  matter,  so 
far  as  to  suffer  ourselves  to  be  persuaded,  that  it  is 
highly  probable. 

Bi/  Scripture.  But  that,  which  giveth  us  the  great- 
est assurance  of  it.  Is  the  revelation  of  the  Gospel, 
whereby  life  and  immortality  are  brought  to  light ; 
and  which  is  the  only  sure  foundation  of  our  hopes 
and  an  anchor  for  our  faith ;  because  the  authority  of 
God  is  above  all  reason  and  human  knowledge.  The 
resurrection  of  Christ  is  not  only  a  manifest  proof  of 
his  divine  authority,  and  that  he  was- a  prophet  sent 
from  God  ;  but  also,  that  we  shall  rise  again,  to  be 
reunited  with  our  souls  :  it  should  therefore  make  us 
prefer  the  interest  of  our  Souls,  before  all  the  advan- 
tages of  this  life:  nay,  it  should  make  us  ready  and 
willing  to  part  with  every  thing  that  is  most  dear  to 
us  in  this  world,  to  secure  their  eternal  welfare  ;  be- 
cause, if  we  lose  our  own  souls,  all  the  enjoyments 
of  this  world  can  make  us  no  recompence.  Though 
the  fall  of  our  first  parents  have  made  us  all  subject 
to  death ;  yet  our  Souls,  when  separated  from  our 
bodies,  shall  live  in  another  state:  and  even  our  bo- 
dies, though  committed  to  the  grave  and  turned  to 

•  .^ee  the  reasonableness  of  a  last  judgment  in  Simday:  4.  Sect,  vii 


38  Care  of  tljc  ^oui 

dust,  shall  at  the  last  day  rise  again,  and  be  reunited 
to  our  Souls  ;  and  being  so  united,  the  whole  man. 
Body  and  Soul,  shall  be  made  capable  of  eternal  hap- 
piness or  misery. 

II.  Of  the  Body. 

Since  this  is  the  case  with  all  of  us,  how  inconside- 
rately do  men  act,  in  spending  so  much  thought  about 
the  Body  :  which  is  the  seat  of  pains  and  the  most  noi- 
some diseases,  whilst  it  is  alive ;  and  which  death 
(which  it  cannot  escape)  renders  so  intolerably  of- 
fensive and  odious,  that  it  must  be  buried  out  of  our 
sight !  To  spend  all  our  time  and  care,  about  this 
vile  part,  the  Body  ;  and  to  neglect  the  most  valuable 
part,  the  Soul,  which  is  of  inestimable  worth  on  ac- 
count of  its  noble  faculties,  andas  it  is  madeafterGod's 
own  image,  and  is  to  exist  to  all  eternity  :  This  cer- 
tainly argues  die  greatest  degree  of  imprudence  and 
stupidity ;  and  therefore  our  greatest  kindness  for  our 
Body  is  to  take  care  of  our  Soul.  Consider,  whether 
we  be  able  to  live  in  the  midst  of  everlasting  fire  I 
If  the  burn  of  a  finger  be  so  painful,  or  a  small  spark 
of  fird  so  intolerable  to  the  least  part  of  the  Body; 
Who  can  endure  the  fire,  which  can  never  be  quench- 
ed, and  whose  torments  after  thousands  and  millions 
of  years  are  no  nearer  an  end,  than  they  were  at  the 
first  moment  they  began  ?  Yet,  this  is  the  woful  and 
certain  end  of  every  one,  wOio  neglects  the  care  of 
his  own  soul.  Not  that  I  would  be  understood  to  in- 
tend, that  we  must  neglect  our  bodies :  but  that, 
which  promotes  the  interests  of  our  souls,  must  be 
preferred  before  any  interests  of  the  body  which  can- 
not live  without  the  soul. 

No  certain  happiness.  Every  present  enjoyment, 
be  it  ever  so  comfortable,  may  be  lost  j  and  riches, 
whatever  advantage  they  give  us,  may  make  them- 
selves wings  and  tiy  away.  How  many  have  been 
reduced  in  a  few  hours,  from  plentiful  circumstances 
to  extreme  necessity,  by -fire  or  water?  Besides,  if 
people  imagine  themselves  secure  in  an  inheritance. 


CatC  of  tfjC  ^OllL  39 

a  small  observation  of  human  lite  may  shew,  that  this 
cannot  absolutely  be  depended  upon  ;  for,  fraud,  and 
violence  may  turn  a  man  out  of  his  fortune  or  estate. 
As  to  health,  the  greatest  of  our  outward  enjoyments, 
where  is  the  person,  that  can  depend  upon  a  continu- 
ed state  of  it  ?  The  most  confirmed  constitution  is  not 
proof  against  the  assaults  of  pain  or  sickness  :  for  ev- 
ery member  of  the  body,  every  bone,  joint  and  sinew 
lies  open  to  many  disorders;  and  the  greatest  prudence 
or  precaution,  or  skill  of  the  Physician,  cannot  many 
times  prevent  those  disorders  from  coming  upon  us, 
much  less  ascertain  health  to  us.  Again,  we  often 
see  the  highest  honours  exchanged,  for  the  lowest 
abasements  and  contempt.  So  the  rich  man  is  fre- 
quently reduced  to  poverty,  and  the  healthy  man  laid 
upon  a  bed  of  languishing:  all  the  pleasures  the  sin- 
ner can  receive,  from  the  most  careful  gratification  of 
his  sensual  appetites,  are  but  of  the  very  same  kind 
with  those,  whereof  brute  beasts  are  capable  as  well 
as  he;  only  with  this  difference,  that  their  enjoy- 
ments are  more  affecting,  and  less  allayed  with  bitter- 
ness, than  his  are;  besides,  his  having  far  more  uneasi- 
ness and  trouble  in  them,  than  of  deliirht  and  satisfac- 
tion.  The  covetous,  the  proud,  the  envious,  the  glut-^ 
ton,  the  drunkard,  the  whoremonger,  the  ambitious, 
the  revengeful,  can  testify,  out  of  their  own  sad  ex- 
perience ;  that  when  they  have  summed  up  the  mat- 
ter, the  contentment,  which  they  receive  from  the 
gratification  of  these  several  passions  or  appetites,  doth 
110  ways  countervail  the  pains  and  restlessness,  the 
disturbances  and  disappointments,  and  the  manifold 
evil  consequences  (both  as  to  their  body  and  soul,  their 
good  name  and  estate)  which  they  suffer  upon  the 
account  of  them.  Whence  we  may  cry  out  with  the 
preacher ;  Vanthj  of  vanities  !  All  is  vanity,  which 
does  not  tend  to  the  care  of  the  immortal  soul ;  for 
the  body  itself,  to  which  alone  such  gratifications  arc 
suited,  is  ever  tending  towards  the  dust  ;  and  will 
soon  be  stripped  of  all  sensation  of  worldly  things, 
and  entirely  lose  the  relish  of  those  things,  which  once 
had  been  most  agreeable  to  it :  and  yet  no  man  is  ex- 


40  €atc  of  tfje  ^onh 

empt  from  this  debt ;  we  must  all  go  down  to  the  si- 
lent grave,  and  can  carry  none  of  those  things  along 
with  us  J  and  all  our  pleasures  and  ease,  if  they  should 
happen  to  last  so  long,  must  then  have  their  end. 

III.  Hozv  the  state  of  the  soul  is  determined. 

On  the  other  hand,  that,  which  serves  the  interest 
of  our  souls,  is  more  lasting,  and  is  never  taken  from 
us  :  its  state  hereafter  will  be  determined,  by  our  be- 
haviour in  this  life  :  heaven  or  hell,  happiness  or  mis* 
ery,  will  be  our  final  portion,  just  as  death  finds  us : 
as  soon  as  death  strikes,  we  either  are  in  torments  or 
go  to  paradise  ;  either  become  the  companions  of  de- 
vils, or  the  associates  of  holy  angels,  so  to  remain  to 
all  eternity  :  whereof  our  greatest  care  should  be,  to 
avoid  the  one,  and  to  obtain  the  other. 

Motives  for  taking  care  of  the  soul.  We  are  often 
determined,  in  the  affairs  of  this  life,  by  the  hope  and 
fear  of  things  to  come  -,  as  all  our  pursuits,  and  most 
of  our  actions,  are  for  the  sake  of  something  future 
and  not' yet  in  sight;  that  is,  either  to  prevent  some 
evil  feared,  or  to  obtain  some  good  desired :  for,  in 
theJbe-ginning  of  life,  people  apply  themselves  to  be- 
come masters  of  some  profession  or  trade  or  business, 
in  hopes  of  a  livelihood  or  of  serviceableness,  when 
they  arrive  at  riper  years;  though  they  be  not  sure 
they  shall  ever  live  to  be  masters  of  what  they  labour 
after ;  nor  certain  of  success  in  the  most  prudent  steps 
they  can  take,  to  accomplish  the  end  of  their  worldly 
expectations,  of  which  we  have  far  less  certainty,  than 
of  an  immortal  state.  Shall  it  then  be  said,  that  we 
shall  be  less  diligent  in  the  care  of  our  ^ouls,  whose 
affairs  are  not  so  uncertain?  Though  we  therein  act 
upon  a  future  prospect ;  yet  divine  promise  ascertains 
us  of  success  in  the  way  of  the  gospel  of  Jesus  Christ. 
Wherefore,  though  the  benefit  be  future,  yet  we  should 
not  abate  our  zeal  in  prosecuting  it :  that  does  not 
prevail  on  men,  to  slacken  their  endeavours  for  their 
worldly  gain ;  how  unreasonable  then  must  they  be 
v/ho  have  the  advantage  of  a  better  hope  in  their  aims 


€are  of  tfjc  jSouL  4i 

for  another  life,  and  yet  neglect  the  means  to  attain 
that  happy  state  ?  Again,  it  can  be  no  excuse  for  a 
man  to  say,  that  he  cannot  comply  with  that  self-deni- 
al, mortification,  and  other  christian  duties;  which 
are  acceptable  to  God  through  Jesus  Christ,  and  with- 
out which  the  soul  languisheth  and  is  sick,  and  his 
faith  is  dead:  for  he  cannot  be  ignorant  of  that  plain 
rule  of  wisdom,  to  decline  a  present  pleasure  for  one 
equal  to  it  of  longer  continuance,  or  to  submit  to  a 
present  inconvenience,  to  prevent  one  m.ore  lasting  ; 
or  to  obtain  a  more  lasting  good,  though  there  be  no 
difference  in  the  things  themselves,  but  only  in  their 
duration.  A  wise  man  will  never  refuse  to  go  through 
a  short  course  of  physic  in  an  ill  habit  of  body,  upon 
a  fair  prospect  of  procuring  a  regular  state  of  health 
thereby  ;  nor  neglect  to  give  a  small  sum  of  money  in 
hand,  upon  security  of  enjoying  a  good  inheritance  in 
a  few  years  after :  and  shall  he  neglect  to  take  pro- 
per care  of  his  soul,  to  cleanse  it  from  all  impurity, 
and  to  prepare  it  for  the  enjoyment  of  that  blessed 
state  of  eternal  happiness ;  which  is  promised  to  all 
those,  who  love  God  and  keep  his  commandments  ; 
especially  as  the  most  lasting  things  below  bear  no 
proportion  to  eternal  happiness  ?  If  we  measure  them 
with  eternity,  they  are  as  nothing  ;  and  a  minute  com- 
pared with  our  whole  lives  is  no  proportion,  in  com- 
parison ot  time  and  eternal  duration. 

Why  eternal  happiness  is  desirable.  Whatever  is 
temporal,  therefore,  is  incapable  of  giving  full  satis- 
faction, because  it  may  be  taken  from  us.  So  when 
we  are  upon  an  enquiry  after  happiness,  we  may  dis- 
cern at  first,  that  the  Earth  says,  '  It  is  not  in  me ;  for 
^  every  thing  here  is  perishing,  and  must  soon  have  an 
*  end.'  Thus  the  continuance  of  happiness  is  the  most 
satisfying  character  of  it ;  and  the  eternity  of  misery, 
the  most  bitter  ingredient  thereof:  it  is  impossible 
to  be  perfectly  happy,  with  the  prospect  of  an  end 
before  us.  This  consideration  that  we  should  never 
be  deprived  of  them  would  magnify  inferior  delights ; 
and  light  afflictions,  with  eternity  written  upon  them, 
ould  not  be  borne.     What  then  should  we  think,  of 

F 


"i^^  €arc  of  tlje  ^ouf» 

perfect  happiness  and  complete  misery ;  both  of  the 
highest  kind,  both  eternal;  in  one  of  which  mankind 
must  live  for  ever?  Oh!  then  let  us  apply  to  ourselves 
the  force  and  evidence  of  that  question  ;  '  What  is  a 
'  man  profited,  if  he  should  gain  the  whole  world  and 
''  lose  his  own  soul  ?  Or,  what  will  a  man  give  in  ex- 
*  change  for  his  soul?'  Time  bears  no  proportion  to 
eternity  :  the  most  exalted  pleasures  of  this  life,  which 
at  best  are  but  of  a  short  continuance,  can  never  com- 
pensate for  the  loss  of  that  happiness,  which  God  has 
prepared  for  them  that  love  him :  yet  there  are  too  many 
who  make  this  sad  choice.  Not,  that  any  man  chuses- 
evil  for  the  sake  of  evil,  or  prefers  misery  before  hap- 
piness :  but  as  he  ,who  obeys  the  commandments  ol 
God,  chuses  life  ;  so  he;  Avho  transgresses  them,  chus- 
eth  death ;  that  death,  which  God  has  threatened  to 
the  sinner;  even  death  eternal  :  for  the  wages  of  sin 
is  death, 

IV.  Persuasives  to  the  care  of  the  soul. 

As  the  condition  ot  the  body  at  the  last  day  must 
follow  that  of  the  soul ;  it  is  our  greatest  interest,  to 
consider  the  present  state  of  human  nature,  and  the 
means,  by  which  alone  it  is  possible  for  us  to  be  made 
happy.  Ifwc  neglect  the  disorders  of  the  understand- 
ing, will,  and  affections,  which  are  the  parts  of  the 
soul ;  the  flesh  will  ruin  us,  at  the  very  time  it  pre- 
tends to  please  us;  and  the  devil  will  gain  many  op- 
portunities of  beguiling  us :  whilst  the  understanding  is 
darkened,  and  shut  against  good  instructions;  the  will 
inclines  to  choose  evil,  and  the  affections  are  bent  af- 
ter the  pleasures  of  sin.  It  is  true,  man  was  made  holy 
and  upright  by  God  ;  but  having  fallen  from  him  by 
voluntary  transgression  and  wilful  disobedience,  he 
presently  sunk  into  a  corrupt  and  degenerate,  into  a 
miserable  and  cursed  condition,  both  in  respect  of 
this  life,  and  to  that  life  which  is  to  come.  The  dis- 
obedience of  our  first  parents  involved  their  posterity, 
and  entailed  a  depravity  of  nature  upon  their  descen- 
dants :  which  depravity  though  it  be  not  a  sin  in  us, 
till  our  will  closes  with  it  and  deliberatclv  consents  tc 


Care  of  tl)c  ^ont  45 

it  'y  yet  It  is  certainly  sinful  in  itself,  and  is  thence  stil- 
ed  Original  Sin.  Our  church  therefore  has  rightly  de.- 
creed,  *That '  Original  Sin  standeth  not  in  the  follow- 

*  ing  of  Adam;  but  it  is  the  fault  and  corruption  of 

*  the  nature  of  every  man,  that  naturally  is  engendered 

*  of  the  offspring  of  Adam  j  whereby  man  is  very  far 

*  gone  from  original  righteousness,  and  is  of  his  own 

*  nature  inclined  to  evil ;  so  that  the  flesh  lusteth  al- 

*  ways,  contrary  to  the  spirit  :  and  therefore,  in  every 
'  person  born  into  this  world,  it  deserveth  God's  wrath 
'  and  damnation.     And  this  infection  of  nature  doth 

*  remain;  yea,  in  them  that  are  regenerated  :  and  al- 

*  though  there  is  no  condemnation  for  them,  that  be- 
'  lieve  and  are  baptized  ;  yet  the  apostle  doth  confess, 
'  that  concupiscence  and  lust  hath  of  itself  the  nature 
'  of  sin.'  Thus  by  Original  Sin,  man  is  not  only  de- 
prived of  the  image  of  God,  but  becomes  liable  to  his 
justice;  and  as  such,  God  cannot  take  pleasure  in  him , 
and  that  man  who  dies  before  he  is  restored  to  his 
favour,  must  be  separated  from  him,  and  be  forever 
miserable. 

As  man  could  not  recover,  nor  raise  himself,  out  of 
his  own  ruin;  and  as  no  creature  was  able  to  do  it; 
the  mercy  of  God  pitied  our  misery,  and  his  wisdom 
devised  this  expedient  to  reconcile  his  mercy  and  jus- 

*  ticc;  '  that  no  man  should,  on  account  of  original 

*  sin,  be  eternally  miserable,  except  through  his  own 

*  fault:  and  his  goodness  resolved,  that  the  Son  of 
God  should  undertake  this  work,  and  satisfy  the  of- 

*  fended  justice  of  the  Almighty,  and  repair  the  ruined 
nature  of  mankind.*  Thus  did  God  enter  into  a  new 
covenant  with  man,  by  way  of  remedy  for  what  was 
past  and  could  not  be  undone:  which  as  may  be  fully 
collected  from  the  gospel,  was  to  this  purpose,  *  That, 

*  on  condition  of  man's  steadfast  faith,  sincere  repen- 

*  tance,  and  perfect  obedience,  he  should  be  restored 

*  through  Christ  to  God's  ^vour,  and  (after  death)  to 

*  that  life  and  happiness,  which  was  promised  to  our 

*  first  parents  without  tasting  of  death.'  Remission  cf 

*"??';  «he  9*h  ArVf>  cf  Religion. 


44  €att  of  tljc  ^oixU 

sins,  the  condition  on  God's  part  of  the  covenant,  is 
always  ready  to  be  made  good;  if  we  fail  not  on  our 
part,  of  having  worthily  repented  and  reformed  our 
lives.  Our  Saviour  has  made  a  full,  perfect,  and  suffi- 
cient sacrifice,  oblation,  and  satisfaction  for  the  sins  of 
the  whole  world  :  he  has  suffered  a  cruel  and  ignomin- 
ious death,  upon  the  cross,  for  our  sakes,  and,  by  his 
death  and  sufferings,  has  purchased  this  grace  for  us, 
that  real  repentance  and  sincere  obedience  shall  be  ac- 
cepted instead  of  innocence:  but,  without  this  repen- 
tance and  renewed  obedience,  we  shall  not  be  accept- 
ed upon  any  terms.  The  sacrifice,  which  he  offered 
upon  the  cross,  although  of  infinite  value,  will  not 
avail  us;  unless  in  conformity  to  his  death  and  resur- 
rection, we  die  unto  sin  and  rise  again  unto  newness 
of  life;  nothing,  but  a  good  life  will  entitle  us  to  the 
favour  and  love  of  God;  and,  without  his  favour,  we 
are  of  all  creatures  the  most  miserable.  Not  that  the 
condition  of  the  gospel-covenant  is  a  perfect  unsin- 
ring  obedience  ;  but  a  sincere  endeavour  to  obey  all 
the  commands  of  God,  to  the  utmost  of  our  power, 
which  commands  in  their  general  and  most  proper 
sense,  are  so  far  from  being  impossible  to  be  observed; 
that,  on  the  contrary,  a  man  cannot  easily  transgress 
them  without  an  hardened  conscience  and  deliberate 
choice.  Whensoever  God  requires  more  of  us,  than 
we  are  naturally  able  to  perform;  he  never  fails  to  af- 
ford us  proportionably  great  assistance,  to  enable  us  to 
perform  what  he  so  requires :  and  if,  through  the  frail- 
ty and  infirmity  of  our  nature,  notwithstanding  our 
sincere  endeavours  to  the  contrary,  we  be  at  any  time 
surprised  into  the  commission  of  sin,  God  accepts  real 
repentance  and  a  renewed  obedience,  instead  of  an 
iminterrupted  course  of  holiness.  Hence  it  is  abundant- 
ly evident;  that,  as  the  true  and  only  design  of  the 
laws  of  the  gospel  is,  to  make  Us  holy  and  undefiled  ; 
so  it  is  possible  tor  us,  to  be  really  holy,  according  to 
the  true  intent  and  meaning  of  those  laws.  Where- 
fore as  the  excellent  nature  and  design  of  our  relio-ion 
sumciently  recommends  it  to  our  judgment;  so  the 
possibility  of  obeying  it  is  a  mpst  powerful  encourage- 


€atc  of  tljc  d^ouK.  45 

raent  to  us,  to  set  in  earnest  about  the  practice  of  it: 
But  then  we  must  always  consider;  that,  as  God  re- 
quires nothing  more  of  us,  than  a  sincere  obedience, 
according  to  the  gracious  termsof  the  gospel-covenant; 
so  he  will  not  accept  of  any  thing  less :  for,  as  it  is 
possible  for  us  to  be  holy  and  undefiled  according  to 
the  true  intent  of  the  laws  of  our  religion;  so  God 
has  made  it  the  indispensable  condition  of  our  happi- 
ness, that  we  actually  and  in  reality  become  such  holy 
persons.  By  the  means  I  have  mentioned,  God  and 
man  are  brought  together  again;  and  man  is  redeemed 
from  a  state  of  sin  and  eternal  death,  to  a  state  of  ho- 
liness and  the  inheritance  of  eternal  life. 

Oi/7^  care  loill  not  be  in  vain.  This  was  the  end  for 
which  the  son  of  God  cloathed  himself  with  our  flesh; 
that  as  man,  he  might  suffer  what  our  sins  had  de- 
served; and  that  as  he  was  the  Son  of  God,  he  might 
make  a  full,  perfect,  and  sufficient  oblation  and  satis- 
faction to  the  divine  justice,  for  the  sins  of  the  whole 
world:  for  the  joy  of  delivering  so  many  millions  of 
souls  from  misery,  he  endured  the  death  of  the  cross, 
and  all  the  afflictions  of  his  bitter  passion;  which  was 
the  perfect  sacrifice,  whereby  all  mankind  are  restored 
to  the  favour  of  God  and  put  into  a  state  of  salvation. 
God  has  promised  for  his  Son's  sake,  to  pardon  all  such 
as  shall  repent  and  forsake  their  sins,  and  bring  forth 
fruits  meet  for  repentance ;  to  give  his  holy  spirit  to  all 
such,  as  shall  sincerely  pray  for  the  same;  and  after 
death  to  make  them  eternally  happy,  if  during  this 
short  state  of  trial  (which  is  designed  to  amend  our 
corrupt  and  disordered  nature)  they  endeavour  to  ob- 
serve the  rules,  which  he  has  revealed  in  his  word,  and 
which  are  absolutely  necessary  to  make  them  capable 
of  eternal  happiness  in  the  kingdom  of  heaven. 

A?i  exhortation  to  a  holy  life.  Seeing  a  good  life  is 
attended  with  so  many  advantages,  as  to  make  us  live 
happily"  and  die  comfortably,  and  at  last  entitle  us 
(through  the  merits  of  our  Saviour  Jesus  Christ)  to  an 
eternal  inheritance  in  that  kingdom,  which  he  has  pur* 
chased  for  us  with  his  most  precious  blood;  and  see- 
ing on  the  other  hand  guilt  is  it«;  own  punishment  m 


46L  Care  of  tf)c  ^ouT. 

this  world,  and  everlasting  misery  will  most  certainly 
be  the  Jot  and  portion  of  the  wicked  and  impenitent 
in  the  next;  what  manner  of  persons  ought  we  to  be, 
in  all  holy  conversation  and  godliness?  How  steadfast 
and  unmoveable  should  this  make  us,  in  the  ways  of 
God's  laws,  and  in  the  works  of  his  commandments? 
With  what  indignation  and  abhorrence  should  we  look 
upon  sin,  and  with  what  speed  should  we  fly  from  that 
dreadful  enemy  of  our  souls,  who  would  rob  us  of  our 
present  as  well  as  future  happiness?  How  should  the 
consideration  of  these  things  make  us  take  heed,  lest 
there  be  in  any  of  us  an  evil  heart  of  unbelief,  in  de- 
parting from  the  living  God?  How  stedfastly  should 
we  resolve,  to  have  no  fellowship  with  the  unfruitful 
works  of  darkness:  but  to  v^'alk  as  children  ot  light, 
in  the  ways  of  true  piety  and  holiness;  and  not  to  de- 
Jay  for  one  moment,  the  care  of  our  immortal  souls? 
Although  God  be  of  infinite  goodness  and  mercy,  pa- 
tient and  long-suffering  towards  sinners, unwilling  that 
any  should  perish,  but  that  all  should  come  to  repen- 
tance; yet  we  must  remember,  that  he  is  also  infinitely 
just,  and  will  assuredly  vindicate  the  honour  of  his 
Jaws.  All  sin  and  wickedness  is  an  abomination  in 
his  sight:  He  is  of  purer  eyes,  than  to  behold  iniquity; 
and  if  his  wrath  be  kindled  (yea,  but  a  little)  what 
will  become  of  the  wicked  and  ungodly?  Nothing,  but 
a  sincere  repentance  and  amendment  of  life,  will  be 
sufficient  to  secure  them  from  the  vengeance;  which 
he  has  threatened  to  pour  down,  upon  all  obstinate  and 
rebellious  sinners :  and  true  repentance  will  most  un- 
doubtedly avert  his  anger. 

V.  It  is  in  evert)  ynan's  potaer,  to  take  care  of  his  soul. 

To  conclude  with  the  sentiments  of  a  devout  and 
pious  divine:  The  great  plea,  which  men  generally 
make  for  the  wickedness  or  carelesness  of  their  lives 
is  this;  *That  it  really  is  not  in  their  power,  to  live 

*  up  to  such  a  state  of  holiness  and  virtue,  as  the  law 

*  of  God  oblin:eth  them  to:  grace  is  in  them  too  weak 
^  ^nd  their  natural  corruptions  too  strong  for  their  be-? 


(SBarc  of  tfjc  ^Soui.  47 

■  ing  6vex  in  a  capacity,  without  more  assistance  from 

*  God,  to  live  strict  and  religious  lives  :  conversion  is 

*  the  work  of  God,  and  cannot  be  wrought  by  a  man*s 

*  selfj  and  therefore  till  God  shall  please  to  come  up- 

*  on  them  with  an  irresistible  power  ofhis  Holy  Spirit 

*  they  must  be  contented  to  live  as  they  do  j  nay,  they 
'  must  unavoidably  live  so.'  Now,  it  is  readily  grant- 
ed j  that,  without  God's  grace,  no  man  can  do  any 
thing:  and  we  grant  likewise,  that  it  is  very  probable, 
their  circumstance  may  be  such,  as  to  make  it  moral 
ly  impossible,  without  greater  strength  and  more  grace 
than  they  liave,  to  live  on  a  sudden  as  they  ought  to 
do  J  for,  bad  principles  are  more  powerful,  than  good; 
but  yet,  in  the  mean  time,  we  must  needs  tell  them, 
they  are  not  mere  stocks  and  stones.  How  much  rea- 
son soever  they  have  to  complain,  of  the  intirmity  or 
degeneracy  of  their  natures;  yet  some  things  they  can 
do,  towards  the  bettering  of  them :  for  instance,  though 
they  cannot  on  a  sudden  conquer  the  inward  bent  and 
inclination  of  their  minds,  so  as  to  hate  all  sin,  and  to 
delight  in  virtue;  yet,  they  must  needs  confess,  they 
have  a  power  over  their  outward  actions:  they  can  as 
well  (if  they  think  it  reasonable)  direct  their  feet  to- 
wards a  church,  as  to  a  house  of  gaming  or  drinking 
or  lewdness:  their  eyes  will  serve  them  as  well,  to 
look  upon  a  bible  or  a  serious  discourse  about  reli- 
gion, as  to  read  a  scurrilous  and  prophane  book:  it  is 
as  much  in  their  power  (if  they  please, )to  give  ear  to 
the  reasonable  advice  of  their  sober  friends,  as  to  the 
mad  harangues  of  the  dissolute  company  they  keep. 

These  things,  they  must  needs  acknowledge,  they 
can  do,  if  they  willj  nay,  and  they  can  do  more  than 
thiSi  for;  (if  they  please)  they  may  give  themselves  time 
to  consider  and  think,  of  what  they  read,  or  what  is  said 
to  them.,  or  what  their  own  experience  or  observation  of 
things  w;ll  suggest  to  their  minds  ;  and  they  can  further 
(if  they  please)  to  their  consideration  add  their  prayers 
to  Almigdity  God,  to  nirect  them,  to  assist  them,  to 
strengthe  n  them  :  and  though  it  be  certain,  that  all  thisj 
without  ,God's  especial  grace,  will  not  be  effectual  for 
their  retgeneracion  and  converbion;  yet,  if  they  v/ill  but 

i     . 


48  €ai*e  of  tjjc  J>oui 

do  as  much  as  this  comes  to,  we  can  assure  them,  thac 
in  time  they  shall  have  this  especial  grace,  which  they 
now  want.  In  the  same  proportion,  that  they  use  and 
employ  those  gifts  and  powers,  which  they  at  present 
have  ;  G^d  will  encrease  and  enlarge  them.  The  truth 
of  all  this  is  confirmed  to  us,  by  that  memorable  say- 
ing of  our  Saviour,  which  we  find  in  his  mouth  at  seve- 
ral times  and  upon  several  occasions.  *  To  him  that 
*  hath,  shall  be  given,  and  he  shall  have  abundance ; 
'  but  from  him  that  hath  not,  shall  be  taken  away,  even 
'  that  which  he  hath.'  Let  it  then,  above  all  things,  be 
our  great  and  constant  endeavour,  to  make  him  our 
friend  j  who  is  the  best  of  beings^  the  sovereign  good 
and  happiness  of  all  his  creatures,  and  the  fountain  and 
foundation  of  all  our  comforts  and  enjoyments  in  this 
life,  and  of  all  our  hopes  and  expectations  in  that  which 
is  to  come  :  let  us  make  religion  the  great  business  of 
our  Hves ;  and  whilst  we  have  time  and  opportunity,  let 
us  prepare  ourselves,  by  a  life  of  virtue  and  righteous- 
ness, for  that  great  account,  which  we  must  one  day 
give  :  let  not  the  pleasures  and  vanities  of  t\\\i  world, 
which  will  shordy  have  an  end,  make  us  unmindful  of 
the  great  and  momentous  concerns  of  eternity.  There 
shall  in  no  wise  enter,  into  that  holy  place,  any  thing 
which  defileth ;  neither  whatsoever  worketh  abomina- 
tion, or  maketh  a  lye;  but  they  who  are  writ':en  in  the 
lamb's  book  of  life  :  these  are  the  good  and  virtuous  i 
v^\io  have  kept  themselves  from  the  pollutions  of  this 
wicked  world,  and  have  led  a  life  of  piety  and  ^renewed 
obedience  towards  God,  and  of  love  and  charity  towards 
their  neighbours. 

The  PRAYER. 

O  GOD,  the  protector  of  all  who  trust  in  thee  ;  who  wast  pte'/Ased  to  citr 
cept  the  death  and  passion  of  thy  dear  Son  Jesus  Christ,  as  an  extpiation  for 
the  bins  of  mankind,  and  a  ransom  of  their  guilty  souls  from  tl/.e  tomients 
of  hel! !  Crant,  that  I  may  duly  weigh  the  efficacy  of  his  nieritaf,,  and  faith- 
fblly  improve  the  benefits  of  my  redemption.  Let  not  thte  pleasures 
uf  sin  betray  me,  nor  the  craftiness  of  Satan  deceive  me  ;  ¥  jut  do  thou 
guard  and  ()rotect  me,  with  thy  blessed  Spirit,  against  all  spiri&aal  tempta- 
tions ;  and  let  me  always  have  the  danger  and  care  of  my  soul-l  before  my 
eyes,  and  the  torments  of  the  damned  fresh  in  my  memory  :  so  that,  by 
contemplating  the  misery  of  others,  I  may  hate  their  practices  ^ and  avoid 
Jlieir  punishments  ;  through  tire  iiU  sulicifiVt  aisrits  cf  J«5us  '^pbri^t,  my 
3!.prd  ur.d  SUvi'our.     AziWit, 


THE  FIRST  PART 

OF  THE  NEW 

Wjbole  ^ut^  of  Mm  t 


CONTAINING 


OUR  DUTY  TOWARDS  GOD, 


SUNDAY  I. 


I.  0/  true  Morality,  and  of  the  Duty  of  Man,  m 
taught  by  natural  and  revealed  Religion  ;  contain- 
itig  the  three  great  branches  of  our  Duty,  to  GOD, 
to  our  Neighbour,  and  to  Ourselves.  II.  Our 
Duty  to  God,  isy  to  believe  i?i  him,  and  in  his  affirm^ 
ations,  commands,  promises,  and  threatnings.-^ 
III.  To  hope  in  him,  without  presumption  or 
despair.  IV.  To  love  him,jor  his  excellencies  and 
kindness.  V.  To  fear  him,  rather  than  men. — 
VL  To  trust  in  him,  in  all  dangers  and  wants. — 
VII.  To  submit  to  his  divine  zvill,  both  in  respect 
of  obedience  and  patience,  in  all  his  commands  and 
disposals. 

I.  Of  true  Morality. 

X  HE  Christian  Religion  being  the  means,  \vhich 
God  has  appointed,  for  the  restoring  mankind  to  his 
favour,  forfeited  by  wilful  disobedience  ;  and  for  his 
recovering  the  image  of  God  :  the  Almighty  does 
therein  give  us  a  new  hope  and  title  to  that  everlast- 
ing happiness,  for  which  man  was  at  first  created  :  but 
this  is, only  to  be  hoped  for,  on  certain  conditions; 
namely,  our  lively  faith  and  sincere  and  hearty  en- 
deavours to  obey  his  will ;  on  the  performance  and  ne 

G 


50  WipU  HDiit^t  df  ia^ait 

gleet  whereof  depend  our  eternal  happiness  and  misery. 
It  is  therefore  of  the  greatest  importance  to  us  to  enquire 
what  that  faith  is,  and  what  those  several  things  are,  to 
which  God  requires  our  obedience.  But  first  (I  think) 
it  will  not  be  improper  to  consider,  what  we  are  to  un- 
derstand by  true  Morality. 

Tj'iie  moraliliji  in  the  largest  sense  of  the  word,  con- 
sists in  acting  agreeably  to  those  relations,  which  we 
bear  to  our  Creator  and  fellow-creatures;  it  takes  in 
even  our  duty  to  our  blessed  Saviour  and  Redeemer ; 
unless  either  gratitude  be  no  part  of  morality,  or  unless 
he,  who  was  the  author  of  our  eternal  salvation,  be  en- 
titled to  no  gratitude  from  us.  But  nothing  is  more 
common,  than  to  substitute  some  part  of  our  duty  for 
the  whole  :  of  this  we  have  a  pregnant  instance  in  those 
whom  the  world  miscalls  mere  moral  men.  A  mere 
moral  man,  in  the  language  of  the  world,  is  he,  who, 
though  he  live  in  a  state  of  open  disregard  of  religion 
in  general,  or  at  least  a  fashionable  indifference  to  it  j 
yet  shall  do  some  generous  and  good-natured  actions, 
and  never  be  guilty  of  any  flagrant  breach  of  honesty  : 
he,  who  condemns  the  man,  who  is  wanting  in  proper 
returns  of  gratitude  and  affection  to  his  fellow-creatures, 
but  never  condemns  himself,  who  continually  receives, 
and  never  acknowledges  the  favours  he  receives,  from 
the  Author  of  every  good  gift.  It  is  absurd,  to  pretend 
a  love  for  benevolence,  and  yet  be  regardless  of  the 
most  benevolent  being ;  and  it  is  likewise  absurd,  to 
pretend  to  love  him,  without  a  serious  examination  into 
his  will,  never  dismissing  what  bears  that  venerable 
stamp,  without  a  fair  and  impartial  hearing  of  the  evi- 
dences for  the  truth  of  it.  On  whomsoever  the  world 
may  bestow  the  title  of  moral  men,  yet  an  indifferent 
carelessness,  and  a  wilful  neglect  to  examine  into  God's 
will  and  pleasure,  is  no  part  of  Morality  :  nay,  his  will 
(whose  pleasure  we  must  do,  or  unavoidably  suffer  dis- 
pleasure) ought  to  be  the  uppermost  consideration  of 
every  man.  Yet  some  may  urge,  *  That  there  are  seve- 

*  ral  of  strict  probity,  generosity,  and  worth,  without  the 
'  least  tincture  of  piety.'    To  which  J  answer,  ^  Several 

*  have,  from  their  infancy,  associated  the  ideas  of  hap- 


<0f  ttue  Si^otnlit^.  5i 

'  piness  and  esteem,  of  misery  and  disgrace :  this  makes 

*  them  decline  those  actions,  which  may  entail  infamy 
'  and  disgrace  upon  them  ^  and  pursue  those  which  may 
'  beget  an  esteem  for  them  :  esteem  being  to  them  an 
'  essential  ingredient   of  happiness :  for  which  reason 

*  they  are  impatient  to  have  the  favorable  verdict,  which 
'  they  pass  upon  themselves,  seconded  and  confirmed 
^  by  the  approbation  of  others  j  and  are  unwilling  to  do 
'  any  thing  which  may  lessen  them  in  the   opinion  of 

*  their  fellow  creatures.'  It  is  then,  the  desire  of  fame, 
not  the  love  of  virtue,  which  is  their  incentive  to  good 
actions  :  and,  if  we  look  abroad  into  the  world  we  shall 
find  it  thus  in  fact.  Persons  of  this  stamp  will  scorn  to 
do  a  little  thing,  through  the  abhorrence  of  any  thing 
which  may  make  them  cheap  and  contemptible  in  the 
eye  of  the  world  :  but  they  will  not  scruple  to  commit 
a  sin,  upon  which  the  world  has  stamped  a  credit,  and  to 
which  fashion  hath  given  a  sanction.  A  person,  who 
is  ungrateful,  especially  to  his  sovereign  benefactor, 
must  be  void  of  every  thing  which  is  great,  glorious, 
and  beautiful  in  the  soul :  he  may,  indeed,  be  actuated 
by  the  love  of  applause,  by  caprice,  by  the  prevailing 
mode  and  fashion  of  the  age  in  which  he  lives  ;  but  his 
mind  is  too  narrow,  contracted,  and  ungenerous,  to  be 
swayed  by  any  fixed  and  determined  principle  of  good - 
pess.  You  may  wonder  at  this  motley  mixture  in  his 
character  :  but,  why  should  you  expect  a  consistency  of 
life  and  manners  from  a  man  who  has  no  religious,  and 
therefore  no  consistent  principle  to  act  upon  ?  He,  who 
observes  the  rules  of  morality  for  the  sake  of  temporal 
pleasures,  will  never  perform  any  act  of  duty  that  is 
highly  distasteful  to  him,  or  forgo  any  vice  that  is  plea- 
sant or  palatable.  This  is  the  moral  man  in  the  lan- 
guage of  the  world  ;  but,  in  the  language  of  reason,  he 
is  as  immoral  a  man,  as  can  be  conceived  :  for  he  lives 
daily  in  the  uninterrupted  practice  of  immorality  of  the 
deepest  dye,  viz.  ingratitude  to  his  sovereign  benefactor  j 
from  whom  he  has  received  every  thing,  and  to  v/hom 
he  can  return  nothing,  but  obedience  and  thanksgiving, 
the  tribute  of  a  grateful  heart.  What  shall  we  think,  ot 
^his  set  of  men  ?  It  v.-ould  be  uncharitable,  to  suppose 


52  €jje  WfytAt  2Dutp  of  a^ait. 

them  determined  Atheists ,  it  is  likely,  they  imagine, 
God  will  accept  the  social  duties,  in  lieu  of  piety:  but 
true  morality  is  inseparably  connected,  with  the  high- 
est regard  to  the  deity;  and  it  is  an  unnatural  divorce, 
to  part  them  asunder:  For  the  only  sure  ground-work 
of  morality  is  the  prospect  of  heavenly  bliss. 

Of  natural  religion.  It  is  certain,  the  light  of  na- 
ture, discovers  to  us  the  being  of  a  God,  and  so  much 
of  his  infinite  perfection,  as  to  teach  us,  that  he  is  all 
good,  and  hateth  every  thing  that  is  evil ;  that  he  lov- 
eth  those,  who  avoid  evil  and  chuse  good ;  and  with 
severe  justice  will  punish  evil-doers:  so  that  the  light 
of  nature  searcheth  out  the  goodness  and  justice  of 
God,  and  man's  duty  and  subjection  to  his  creator; 
and  disposes  us,  to  receive  the  perfect  will  of  the  Al- 
mighty. This  is  called  natural  religion,  which  all  men 
might  know;  and  to  this  they  should  be  obliged,  by 
the  mere  principles  of  reason,  improved,  by  conside- 
ration and  experience,  without  the  help  of  revelation; 
and  they,  who  live  by  it,  shall  also  be  judged  by  it, 
their  consciences  accusing  or  else  excusing  one  ano- 
ther. But  natural  religion  (the  religion,  which  the  light 
of  nature  discovers)  is  not  sufficiently  calculated  for 
the  generality  of  mankind,  as  may  be  inferred  from 
hence;  that,  to  trace  a  considerable  number  of  doc- 
trines up  to  the  fountain-head  from  which  they  flow, 
and  to  pursue  them  to  their  remotest  consequences,  by 
the  strength  of  unassisted  reason,  is  a  task  extremely 
difficult,  at  least  to  men  of  letters,  and  (I  may  venture 
to  say)  impracticable  to  the  ignorant:  besides,  pure 
natural  religion  may  perhaps  have  existed,  in  the  minds 
of  some  few  recluse  contemplative  men;  but,  was  ne- 
ver in  fact  established  by  any  one  nation,  from  the 
foundation  of  the  world  to  the  present  times,  But 

Of  revealed  Religion.  The  dimness  of  natural  re- 
ligion is  cleared  up  by  *revealed  religion  ;  the  method, 
.by  which  God  makes  himself,  or  his  will,  known  to 
mankind,  over  and  above  what  he  hath  made  known 
to  us  by  the  light  of  nature  :  not,  that  God  did  mean 

•  See  Sunday  3.  Sect,  1. 


hereby,  to  put  out  any  part  of  that  natural  Hght,  which 
he  had  set  up  in  our  souls ;  but  to  give  greater  light 
unto  men.  The  possibility  of  revealed  religion  is 
therefore  evident,  from  the  nature  of  Cilod  and  the  ca- 
pacities of  men ;  as  well  as  from  that  proof,  which  is 
produced  to  satisfy  us  concerning  a  mission  from  God. 
An  infinite  being,  who  created  our  souls  capable  of 
knowing  and  loving  him,  can  never  want  power,  to 
communicate  farther  light  to  our  minds,  and  make 
brighter  discoveries  of  his  will  and  pleasure:  it  carries 
no  opposition  to  natural  light,  that  God  should  reveal 
his  mind  by  some  particular  persons  to  the  world;  for- 
'asmuch,  as  the  great  ignorance  and  corruption  of  hu- 
man nature,  and  that  misery  and  guilt,  which  mankind 
had  contracted,  made  it  both  necessary  and  expedient 
for  man.  Though  natural  light  ascertain  the  being 
of  a  Deity,  and  shew  us  how  reasonablq  it  is  to  pay 
our  adorations  to  that  power,  which  created  and  pre- 
serves US;  yet  it  does  not  sufficiently  direct  us,  in  the 
way  and  manner  of  performing  it:  though  it  gives  us 
some  hopes  of  pardon  upon  our  repentance  from  the 
general  potion  of  God's  goodness;  yet  it  prescribes  us 
no  certain  method  for  obtaining  our  reconciliation:  so 
that  revealed  religion  was  necessary,  both  to  relieve 
the  wants  of  men  in  a  natural  state,  and  to  recover  the 
lustre  and  brightness  of  those  principles,  which  God 
originally  implanted  in  them,  now  sullied  and  impair- 
ed by  the  corruptions  of  mankind:  to  add  such  im- 
provements, as  might  draw  human  nature  to  a  true 
sense  of  its  own  bad  state  and  weakness;  and  to  in- 
struct men  in  the  method  of  obtaining  pardon  of  their 
offended  creator. 

The  design  of  those,  who  would  undermine  Chris- 
tianity, on  the  contrary,  is  plainly  this:  they  are  for 
carving  out  a  religion  tor  themselves,  instead  of  leav- 
ing that  work  to  a  Being  of  unerring  wisdom;  the 
consequence  of  which  is,  that  they  always  take  up 
with  a  maimed  and  defective  morality,  instead  of  a 
fixed  determined  scheme  of  duties,  complete  in  all  its 
parts,  and  consistent  upon  the  whole :  They  are  for 
rontriving  a  religion,  which  may  sit  easy  upon  themi 


54  €fje  W^o\t  jQDutp  of  5a§aii. 

suited,  rather  to  their  own  vicious  rehsh  of  things,  than 
to  the  genuine  standard  of  uncorrupted  reason:  They 
are  for  doing,  what  seemeth  good  in  their  own  short- 
sighted eyes,  dimmed  by  passion;  instead  of  acquiesc- 
ing in  the  will  of  that  Being,  who  seeth  not  as  man 
seeth;  who,  at  sundry  times,  and  in  divers  manners, 
spake  in  times  past,  unto  the  fathers  by  the  prophets, 
but  in  these  last  days  hath  spoken  unto  us  by  his  Son 
Jesus  Christ.  In  the  revelation  of  Christ  are  contain- 
ed. Articles  of  Faith  to  be  believed,  precepts  of  life 
to  be  practised,  and  motives  and  arguments  to  enforce 
obedience;  whence  it  is  natural  to  collect,  that  the 
knowledge  of  the  holy  scripture  is  necessary  to  our 
eternal  salvation:  because  it  is  the  great  and  standing 
revelation  of  God  to  mankind;  wherein  the  nature  of 
God,  and  his  will  concerning  our  duty,  and  the  terms 
and  conditions  of  our  eternal  happiness  in  another 
world,  are  fully  and  plainly  declared  to  us. 

T/ie  three  great  hi'anchesofmans  duty.  Though 
there  be  some  things  in  scripture,  which  our  reason 
^nd  understanding  cannot  fathom:  yet,  because  we 
are  satisfied  they  are  revealed  by  God,  who  cannot  lye, 
whose  knowledge  is  infallible,  and  whose  word  is  true; 
we  ought  upon  this  higher,  and  superior  reason,  to 
yield  a  firm  assent  to  the  truth  of  them:  though  some 
complain  of  the  Bible,  as  not  clear  and  determinate 
enough  in  certain  points;  yet,  perhaps,  the  main  quar- 
rel against  it  will  be  found  to  be,  that  it  is  too  clear  and 
determinate,  in  enjoining  certain  duties,  and  forbid- 
ding certain  vices:  and,  though  we  meet  therein  with 
many  precepts  of  life,  which  corrupt  nature  may  be 
unwilling  to  put  in  practice  ;  yet  we  must  remember, 
it  is  the  Lord  commands  them,  and  we  should  obey 
with  the  resignation  becoming  a  child  of  God:  *  Lord, 
not  my  will,  but  thine  be  done  !'  By  the  mouth  of  his 
holy  apostle  God  hath  expressly  commanded  us,  to  live 
soberly,  righteously,  and  godly  in  this  present  world  ; 
by  the  word  soberly,  signifying  our  duty  to  Ourselves; 
by  the  word  righteously,  our  duty  to  our  Neighbour  ; 
and  by  the  word  godly,  our  duty  to  God.  As  religion 
itself  is  that  purity,  that  virtuous  temper  and  disposition 


^iDllC  ^lltp  to  450ll»  55 

of  mind,  which  exerts  itself  in  a  constant  endeavour 
of  being  like  unto  God,  and  of  obeying  his  com- 
xnands;  which  is  the  principal  distinction  of  men  from 
the  inferior  orders  of  creatures,  and  upon  which  alone 
are  grounded  all  hopes  of  life  and  happiness  hereafterj 
so  the  great  end  and  design  of  religion  is,  by  the  trial 
of  men's  virtue  and  integrity  in  the  present  world,  to 
qualify  them  for  the  happiness  of  that,  which  is  to 
come ;  that  they  who  have  been  faithful  in  a  small 
and  temporary  trust  committed  to  them  here,  may 
hereafter  be  put  in  possession  of  a  never-failing  inher- 
itance, which  shall  be  their  own  for  ever. 

In  a  matter  of  so  great  importance,  therefore,  it  is 
verv  wonderful,  that  a  man,  who  calls  himself  a  rea- 
sonable creature,  should  be  careless  and  indiftcrciAt ; 
careless,  whether  he  have  any  religion,  or  none;  in- 
different, whether  his  religion,  when  he  does  profess 
any,  be  true  or  false  :  careless,  when  he  has  embraced 
the  true  religion,  whether  he  make  any  improvement 
in  his  practice  answerable  to  it  or  no:  so  that  the 
foundation  of  a  Christian's  duty  is  a  due  regard  of 
Gody  our  neiglibour  and  ourselves. 

II.  Our  duty  to  God. 

*  Our  duty  towards  God  is,  to  believe  in  him,  to 
'•'  fear  him,  and  to  love  him,  with  all  our  heart,  with 

*  all  our  mind,  with  all  our  soul,  and  Vv^ith  all  our 
'  strength  ;  to  worship  him,  to  give  him   thanks,  to 

*  put  our  whole  trust  in  him,  to  call  upon  him,  to  ho- 

*  nourhis  holy  name  and  his  word,  and  to  serve  him 
^  truly  all  the  days  of  our  life*.  In  this  short  descrip- 
tion of  our  duty  to'wards  God,  we  are  directed  to  bcr 
lieve  and  acknowledge  the  being  and  self-existence 
of  a  God  :  that  he  is,  from  everlasting  and  world  with- 
out end :  that  he  is  a  spirit  whom  no  man  hath  seen 
or  can  see  :  that  he  is  the  great  creator  and  preserver 
of  all  things,  the  father  of  lights  ;  in  whom  is  no  varia- 
bleness, neither  shadow  ot  turning  ;  cloathed  with 

*  See  the  first  Answer  after  the  Commandments  in  the  Church  Catechism 


56  €lje  H^JjoIe  SDutp  of  ^a\u 

the  infinite  perfections  of  power,  wisdom  and  good- 
ness, from  which  all  the  other  divine  attributes  do 
How:  and  that  in  the  god-head  there  are  three  distinct 
persons,  God  the  Father,  God  the  Son,  and  God  the 
Holy  Ghost.  He  therefore,  who  cometh  to  God,  must 
thus  believe  ;  that  he  is,  and  that  he  is  a  rewarder  of 
them  who  diligently  seek  him. 

It  is  in  vain,  to  make  profession  of  religion,  with- 
out being  first  well  instructed  and  firmly  persuaded 
of  the  being  and  attributes  of  God  ;  right  notions  of 
which,  every  one  knows,  are  the  foundation  of  all  re- 
ligion :  but  then  this  knowledge  must  not  be  a  bare 
speculation  ;  but  a  serious,  practical,  affecting  impres- 
sion and  deep  sense  upon  the  mind,  of  a  supreme  be- 
ing 5  who  created  the  world  by  his  power,  preserves 
and  governs  it  by  his  goodness  and  wisdom,  and  will 
judge  it  with  justice,  mercy  and  truth:  of  such  a  su- 
preme being,  whose  glory  no  eye  can  behold  :  whose 
majesty  no  thought  can  comprehend ;  whose  power 
no  strength  can  resist ;  from  whose  presence  no  swift- 
ness can  flee ;  from  whose  knowledge  no  secret  can 
be  concealed ;  whose  justice  no  art  can  evade  ;  of 
whose  goodness  every  creature  partakes ;  so  that  the 
duty  of  believing  in  God  implies,  not  only  our  believ- 
ing his  being,  and  his  being  governor  and  judge  of 
the  world ;  but  also,  that  we  have  worthy  and  honour- 
able apprehensions  of  his  nature  and  attributes.  Now, 
as  without  belief  in  God  there  can  be  no  religion  :  so, 
where  there  is  such  a  belief  in  God,  the  scripture  al- 
ways in  course  supposes  it  accompanied  with  every 
other  part  of  true  religion  :  and,  what  those  parts  are, 
I  shall  now  inform  you.  Wherefore, 

Of  faith  in  God.  Our^first  approach  to  God  is  by 
Faith;  without  which  it  is  impossible  to  please  God. 
Now  faith  is  a  firm  belief  of  things  at  present  not 
seen  ;  a  conviction  upon  the  mind,  of  the  truth  of  the 
promises  and  threatnings  of  God,  made  known  in  the 
scriptures;  of  the  certain  reality,  of  the  rewards  and 
punishments  of  the  life  to  come  :  which  enables  a 
man,  in  opposition  to  all  the  temptations  of  a  corrupt 
world,  to  obey  God  i-n  expectation  of  an  invisible  re- 


<£>i  5?nitf)  in  <<5ob*  57 

Ivard  hereafter.  As  faith  also  is  a  sincere  persuasiou 
of  the  mindj  concerning  the  certainty  or  credibility 
of  any  truth  or  fact  arising  from  another's  testimony  ; 
the  reason  of  faith  in  the  holy  scriptures  is  strong 
and  forcible  :  because  that  is  the  testimony  of  God, 
toncerning  those  things,  in  which  are  contained  the 
means  of  eternal  life  ;  which  may  properly  be  reduced 
to  these  particulars ;  affh'mationSi  commands^  threat- 
eningSy  and  promises.     And 

First  of  his  affirmations',  such  are  the  creation  oF 
the  world  i  the  dispensations  of  providence  in  former 
ages;  and,  above  all,  the  Son  of  God  manifested  in 
the  flesh  ;  his  life  and  death,  his  resurrection  and  as- 
cension into  heaven;  the  distinction  of  the  blessed 
Trinity  into  Father,  Son,  and  Holy  Ghost ;  the  se- 
cond coming  of  Christ ;  the  resurrection  of  the  dead  ; 
the  last  judgment,  and  the  rewards  and  punishments 
which  will  ensue  upon  it.  These  affirmations  of  God 
contained  in  Scripture,  (though  above  our  understand- 
ing, and  not  to  be  perceived  by  sense,  nor  to  be  seen 
through  with  the  closest  application  yet,)  if  we  have 
faith  and  trust  in  his  promises,  become  present  unto  us. 

The  next  instance  by  which  we  aj'e  to  shew  our 
faith  in  God's  word,  is  to  believe  that  all  his  commands 
are  true,  just,  and  fit  to  be  commanded  ;  and  that 
they  are  the  rule  and  measure  of  our  obedience,  to 
shew  us,  wherein  and  how  we  must  obey  him. — 
Therefore  our  faith  in  his  commands,  must  be  con- 
stantly shewn  by  our  sincere  obedience. 

The  third  thing  in  scripture,  which  demands  our 
belief,  are  God's  promises  oU^MtwdiXd  necessaries,  pre- 
sent ease  and  refreshment,  and  of  all  the  benefits  of 
Christ's  death  and  passion :  the  promise  of  divine  guid- 
ance to  the  weakness  of  our  understandings  and  judg- 
ments ;  of  strength  in  tribulation ;  of  grace  under 
temptations ;  and  of  acceptance  and  pardon,  vpon 
our  faith  and  sincere  endeavours ;  which  is  always  to 
be  accounted  a  necessary  condition  on  our  part.  The 
end  therefore  of  our  belief  in  God's  promises  is,  to  stir 
us  up  to  perform  the  conditions;  which  when  wc 
have  done,  we  mav  justly  apply  the  promises  to  our» 

H 


58  €f)c  Wlp\t  ^utp  of  ^n. 

sTelves,  and  expect  our  share  in  them:  but  till  then^ 
how  sure  soever  we  believe  these  promises  to  be^  we 
cannot  hope  for  any  benefit  from  them  ;  seeing,  we 
are  not  the  persons  to  whom  they  were  made,  until  we 
have  performed  the  conditions  they  require. 

We  are  also  to  believe  that  God  is  just  and  power- 
ful ;  that  he  will  and  is  able  to  punish  sinners,  both 
with  spiritual  and  temporal  afflictions,  and  eternal  de- 
struction :  and  we  are  not  only  to  believe,  that  the 
terrors  of  the  Lord  are  recorded  for  our  admonition 
and  caution ;  but  to  preserve  us  from  those  sins,  to 
which  these  punishments  are  justly  threatened  rand 
to  recover  us  to  repentance,  when  we  have  fallen  ;  or 
to  fortify  us  against  compliance,  in  the  hour  of  temp- 
tation. This  is  the  object  of  faith,  fitted  to  work  upon 
our  minds  on  account  of  its  certainty  and  importance. 
We  have  all  the  assurance  of  the  truth  of  these,  that 
we  are  capable  of  in  this  life,  from  the  dictates  of  rea- 
son and  the  general  consent  of  mankind,  besides  the 
most  credible  revelation  of  these  things  in  the  gospel. 
How  strange  then  is  it,  that  some  satisfy  themselves  with 
the  zeal  they  express  for  the  profession  of  the  true  re- 
ligion, though  they  dishonour  that  profession  by  un- 
righteous works :  That  others  expect  to  obtain  salva- 
tion by  the  strength  of  their  faith,  utterly  mistaking 
the  very  meaning  of  the  word  faith:  apprehending  it 
to  signify  credulity,  instead  of  fidelity;  and  that  they 
shall  be  accepted  for  being  confident,  instead  of  faith- 
ful servants  !  That  some  depend  upon  certain  things, 
which  can  be  done  for  them  by  others;  as  if  any  thing 
could,  in  the  religious  sense,  be  of  advantage  to  any 
man,  which  does  not  at  all  make  him  the  better  man ! 
That  others  rely  upon  the  merits  of  Christ :  deceiving 
themselves  with  an  expectation,  that  Christ  will  res- 
cue them  from  punishment,  though  they  themselves 
reject  all  the  motives  by  which  his  gospel  proposes  to 
rescue  them  from  sin  !  And,  as  to  the  importance  of 
this  faith,  every  one  must  own,  that  the  highest  hopes 
and  the  greatest  fears  are  sufficient  springs  of  human 
actions  :  for  what  can  concern  us  more,  than  eternal 
hap])iness  and  efernal  misery  ?  Thus  we  may  observe- 


that  faith  In  God,  thro'  Jesus  Christ,  includes  our  obe-? 
diencc  to  his  laws,  and  produceth  in  the  heart  of  a  sin- 
cere and  true  bieliever,  an  humble  hope  in  his  promises, 

III.  Of  Hope  in  God. 

A  second  duty  to  God  is  Hope:  which  is  a  strong 
reliance  and  dependance  upon  the  truth  and  goodness  ot 
the  Lord,  for  his  performance  of  those  things  promised 
on  his  parti  which  also  is  a  condition  of  our  acceptance 
with  him.  So  that  an  humble  hope,  the  effect  of  faith, 
is  a  proper  homage  to  God  upon  the  foot  of  his  infalli- 
ble truth;  that  he  neither  can  be  mistaken  himself,  nor 
is  under  any  temptation  to  deceive  us. 

Whatever  God  says  must  be  true,  and  accordingly 
claims  our  firm  hope  and  dependance,  though  we  can 
have  no  other  evidence  for  it  besides  his  word  :  yet  wr 
should  indeed  be  very  careful,  that  we  have  the  word  o^f 
God  to  support  our  hope,  and  that  we  have  used  the 
best  means  in  our  power  to  understand  the  true  meaning 
of  God's  word,  which  are  the  only  means  to  guard  us 
against  those  two  pernicious  extremes,  presumption  and 
desoair,  w^hich  interrupt  or  destroy  this  duty.  There- 
for* though  the  apostle  has  taught  us  in  general,  to  hope 
all  things,  we  must  watch  our  own  corruption,  and  not 
suffer  it  to  rely  too  much  upon  our  own  strength.  For 
we  are  guilty  of  the  great  sin  q>{  pre  sumption  ^  when  we 
neglect  those  means  of  grace,  which  are  estabhshed  in 
order  to  enable  us  to  perform  our  duty  ;  when  wc  rashly 
run  ourselves  into  temptations,  presuming  upon  our  own 
ability  to  encounter  them  ;  and,  even  in  those  trials 
which  the  providence  of  God  brings  upon  us,  when  we 
trust  more  to  our  own  resolution  than  to  his  divine  as- 
sistance ;  and  consequently  he,  who  hopeth  for  pardon 
.of  sins  and  eternal  life,  without  that  repentance  and 
obedience,  to  which  alone  they  are  promised,  is  a  pre- 
sumptuous hypocrite,  whose  hope  shall  perish,  For, 
this  self-confident  temper  often  betrays  us,  to  undertake 
what  we  have  neither  capacity  nor  abiUty  to  perform  : 
J t  makes  us  neglect  those  previous  measures,  which  are 
necessary  to  accomplish  what  we  de sif?:n :  it  tearhe?^  usa 


by  dear  boiight  experience,  the  frailties  and  infirmities 
of  our  nature  :  It  frequently  makes  shipwreck  of  a  good 
conscience,  and  provokes  God  to  withdraw  his  Grace  : 
which  we  lay  so  little  stress  upon,  in  order  to  our  pre- 
servation.    And  therefore. 

To  ewe  this  sort  of  pre  sumption  y  we  should  consider 
the  weakness  and  frailty  of  human  nature,  and  the  fre- 
quent instances  of  it  in  our  own  conduct,  and  how  unable 
we  are  of  ourselves  to  do  any  thing  that  is  good  j  we 
should  reflect  upon  those  eminent  examples,  which  havo 
been  fatally  betrayed  by  too  great  a  confidence  in  them- 
selves ;  and  which  are  set  up  as  so  many  marks,  for  us 
to  avoid  those  rocks  upon  which  they  split.     Yet, 

Of  Despair.  We  are  not  to  be  so  borne  down  with 
our  sins,  as  to  mistrust  the  mercy  of  God,  and  to  fall 
into  the  contrary  fault,  which  is  despair.  For,  though 
it  be  true,  that  sin  is  the  saddest  slavery  in  the  world;  yet 
it  must  not  break  and  sink  men's  spirits,  and  make  them 
so  base  and  servile,  as  to  deprive  them  of  that  courage 
necessary  to  rescue  themselves  from  it:  For,  as  long  cus- 
tom and  continuance  in  sin  deprives  us  of  our  strength; 
so  it  discourageth  our  hopes,  both  of  God's  grace  and 
assistance,  and  of  his  mercy  and  forgiveness.  But,  when 
this  despair  is  the  effect  of  religious  melancholy,  '^fiich 
is  frequently  an  indisposidon  of  body;  then  there  is  no 
such  reason  to  be  cast  down.  For,  when  men  complain 
of  want  of  improvement  under  the  exercise  of  religious 
duties,  and  want  of  a  fervent  zeal  and  love  towards  God; 
only  because  they  want  warmth  and  affection  in  the  per- 
formance of  their  duty,  which  duty  they  nevertheless  do 
perform  sincerely  and  carefully  j  then  there  is  no  just 
ground  for  trouble  of  mind,  upon  that  account:  but  they 
must  be  taught  to  comfort  themselves  by  considering, 
that  the  different  degrees  of  affection,  with  which  differ- 
ent persons  serve  God,  depend  much  more  upon  the  ac- 
cidental difference  of  the  constitutions  of  body,  than 
any  true  measure  of  the  goodness  of  their  minds ;  that 
in  one  and  the  same  person  there  will  unavoidably  be 
different  degrees  of  af^^ection  at  different  times,  accord- 
ing to  the  present  temper' of  his  body,  the  order  or  dis- 
order of  his  spirits,  thf^natural  passions   and  cotpmo- 


tions  of  his  mind,  without  any  real  change  in  his  moral 
dispositions;  and  that  no  man  can  at  all  times  keep  up 
an  equal  vigour  of  mind.  Or,  if,  after  his  best  endea-- 
vours  in  the  course  of  a  virtuous  life,  a  man  cannot  yer 
find  in  himself  that  passionate  love  of  the  supreme  God, 
which  he  finds  some  writers  have  described  in  an  unin* 
telligible  manner;  this  is  no  just  ground  of  uneasiness 
at  all-,  for  whoever  sincerely  obeys  the  commandments 
of  God  in  the  course  of  a  virtuous  and  religious  life, 
needs  no  other  mark  or  proof  of  his  love  towards  him. 
Or,  if  it  be  an  apprehension,  that  possibly  they  may  be 
excluded  from  mercy,  by  some  positive  decree  and  fore- 
appointment  of  God ;  this  is  absolutely  contrary  to  aU 
our  natural  notions  of  the  divine  attributes,  to  conceive 
that  the  infinitely  merciful  and  good  God  should,  for  his 
own  pleasure,  and  not  for  any  wickedness  of  theirs,  eter- 
nally decree  any  of  his  creatures  to  be  miserable :  Nei- 
ther in  scripture  indeed  is  there  any  foundation  for  any 
such  apprehension,  whatever  there  maybe  in  the  writings 
of  some  unskilful  interpreters.  Nor  can  there  be  any 
just  reason  of  despair,  even  to  those,  whose  minds  are 
troubled  at  the  remembrance  of  past  sins:  for  though 
they  be,  and  ought  to  be,  in  such  trouble  of  mind,  as  no- 
thing but  effectual  repentance  and  amendment  can  re- 
move; yet,  when  amendment  has  really  taken  place, 
then  the  sorrow  for  what  is  past  may  reasonably  be  re- 
lieved by  the  assurance  of  pardon.  For,  though  the  great 
and  principal  promise  of  pardon  be  made  indeed  to  un- 
believers, at  their  conversion  and  being  baptised;  yet 
there  is  also  sufficient  encouragement  given,  even  to  re- 
lapsing sinners  to  repent.  The  despair  then  we  condemn, 
is  a  disorder  which  consists  in  a  settled  rooted  persuasion 
that  we  shall  never  obtain  mercy,  let  us  do  what  ever  wc 
can;  for  it  is  no  temper  or  state  of  mind  worthy  of  blame, 
to  despair  of  mercy  while  we  continue  in  sin.     But, 

'i  he  hope  we  have  in  God,  through  Christ  Jesus,  is  a 
remedy  against  this  sin:  for,  as  by  despair,  the  devil 
would  persuade  a  sinner  he  can  never  obtain  mercy;  so 
does  God  give  a  certain  hope  of  eternal  glory,  to  all  that 
will  seek  for  mercy  by  sincere  repentance  and  obedience 
through  Jesus  Christ.     How  then  can  a  rational  crea-- 


62  mSc  Wi^xAt  )SDutp  of  a^an. 

ture  give  up  his  reason  so  far,  as  to  give  himself  up  for 
lost;  when  the  God  that  made  him,  and  is  to  reward  or 
pjtmish  him,  doth  promise  his  mercy  to  as  many,  as  will 
change  their  evil  course  of  life  and  walk  in  his  ways  ? 
Yet,  we  must  not  stop  here:  For, 

IV.  Of  the  love  of  God. 

A  third  duty  to  God  is  Love.  Now  to  love  God, 
is  to  possess  our  minds  with  such  a  due  sense  and  esti- 
mation of  the  excellencies  and  perfections,  which  are  in 
the  divine  nature,  as  may  make  us  look  upon  God  as 
our  chief  good;  make  choice  of  him  as  the  only  proper 
object  of  our  happiness;  and  prefer  his  cause  and  inte- 
rest before  any  thing  else,  which  may  come  in  competi- 
tion with  it.  Therefore,  our  Saviour  expressly  declares 
it,  as  the  first  and  great  commandment;  Thou  shall  love 
the  Lord  thy  God  zvith  all  thy  heart,  zvith  all  thy  soul, 
and  zvith  all  thy  slren^thy  and  zvith  all  thy  mind;  that 
is,  we  are  to  serve  God  with  all  those  faculties,  which  he 
has  given  us:  Not,  that  the  love  of  God  is  to  be  exclu- 
sive of  all  other  loves,  but  of  all  other  rival  affections; 
that,  whenever,  the  love  of  God  and  that  of  the  world 
come  in  competition,  the  former  undoubtedly  ought 
to  take  place  of  the  latter.  To  love  the  Lord  with  all 
our  heart,  signifies  to  love  him  with  all  sincerity,  with 
an  undissembled  affection.  To  love  God,  is  not  merely 
to  do  what  he  commands;  but  it  is  to  do  it,  because  he 
commands  it.  To  love  God  with  all  our  soul,  signifies 
to  serve  him  with  the  whole  soul,  with  an  unreserved  obe- 
dience. God  is  not  to  share  a  divided  affection  in  our 
breast,  an  affection  divided  between  piety  and  sin;  but 
he  is  to  reign  unrivalled  by  any  darhng  vice.  To  love 
God  then  with  all  our  soul,  is  the  same,  as  to  have  re- 
spect unto  all  his  commandments.  To  love  the  Lord 
with  all  our  strength,  is  to  put  forth  the  active  powers  of 
the  soul,  in  loving  and  serving  him:  It  is,  to  rouse  our- 
selves from  all  supineness  and  listless  idleness:  It  is,  to 
quicken  the  wheels  and  springs  of  action,  which  moved 
on  heavily  before:  It  is,  to  do  well  without  being  weary 
of  well-doing:  It  is  to  lay  out  our  endeavours,  that  we 


<0f  tijc  Hobc  erf  4Bolr.  C3 

may  have  a  competent  sense  to  discern,  a  sincere  in- 
clination to  embrace,  and  a  steady  resolution  to  hold 
fast,  what  is  best  and  most  pleasing  to  the  deity.  In 
fine. 

We  must  love  God  sincerely  and  afFectionately ;  we 
must  desire  to  please  him  and  to  perform  his  will ; 
we  must  desire  to  be  made  acceptable  to  him,  and  to 
become  partakers  of  his  favour  and  rewards,  rather 
than  of  the  unreasonable  pleasures  of  unrighteousness; 
because  all  the  reasons,  for  the  loving  any  object 
or  thing  in  the  world,  do  more  forcibly  recommend 
to  us  the  love  of  God.  He  is  in  himself  most  excel- 
lent, fit  to  be  our  chief  happiness,  and  hath  actually 
shew  himself  our  best  friend:  He  has  annexed  a 
present,  as  well  as  a  future  reward,  to  a  good  life  ;  and 
has  so  interwoven  our  duty  andhappiness  together,that 
while  we  are  discharging  our  obligations  to  tlie  one, 
we  are  at  the  same  time  making  provision  for  the 
other  :  upon  all  which  accounts  our  best  love  is  due 
to  him. 

God's  excellency.  His  goodness  apd  excellency  tar- 
nish all  the  beauty  and  excellence  of  creatures  There 
is  none  good,  but  one,  that  is  God  j  because  he  is  good 
in  such  a  sense,  as  none  can  be  acknowledged  good 
besides.  He  alonels  perfectly,  originallv,  necessarily, 
and  unchangeably  good  :  He  has  every  excellence  iu 
the  highest  degree  ;  almighty  power,  unerring  wis- 
dom, infinite  goodness,  unblemished  truth,  spotless 
holiness;  every  thing  fit  to  raise  the  wonder,  and  en- 
gage the  delight,  of  men  and  angels ;  and  his  glorv 
shines  out,  in  the  works  of  creation  and  providence. 
Power  and  wisdom  may  command  dread  and  admi- 
ration ;  yet  nothing  but  goodnesss  can  challenge  our 
love  and  affection.  He  gave  us  our  beings,  and  in 
the  whole  course  of  our  lives,  his  goodness  prevents 
numberless  evils  from  falling  upon  iis  ;  which,*  with 
all  our  reason  and  understanding,  we  could  by  no 
means  either  prevent  or  avoid :  And  when  we  were 
•fallen  from  that  happiness,  for  which  we  were  at  first, 
designed,  he  was  pleased  to  restore  us  to  a  new  capa- 
city of  it,  by  sending  his  only  Son  into  the  world  to  die 


o4  C!)c  Wt^ok  SDiitp  of  09am  ' 

for  US;  the  benefits  of  whose  death  and  passion  no  man 
can  lose,  but  by  his  own  fault.  He  has  endued  us  with 
reason  and  natural  conscience,  to  distinguish  between 
good  and  evil,  and  to  forewarn  us  of  the  certainty  of 
a  future  judgment:  He  has  confirmed  this  natural 
conscience,  with  the  additional  help  of  an  express  rev- 
elation :  and,  that  sinners  may  (it  possible)  be  brought 
to  repentance,  he,  with  much  long-suffering  and  for- 
bearance, defers  their  punishment ;  and  if  they  do 
repent,  he  forgives  and  pardons  them,  as  a  father  re- 
ceives a  returning  child.  Again,  we  cannot  but  love 
him,  who  is  good,  and  does  us  good. 

And  if  God  vouchsafe  to  love  us,  we  must  also  shew 
our  love  to  him,  by  first  desiring  to  please  him,  and 
also  by  a  desire  to  enjoy  him :  For  the  first  token 
of  any  one's  love  is  the  doing,  what  is  thought  most  ac- 
ceptable to  the  person  loved  ;  so  that  a  true  love  of 
God  will  shew  itself  first  in  keeping  his  command- 
ments. For  that  is  its  description  by  St.  John  ;  and 
where  this  token  is  wanting,  there  can  be  no  love  of 
God.  So  that,  if  anyone  continue  in  a  wilful  breach 
of  many,  nay,  but  of  any  one  command  of  his,  he  is  de- 
ceived ;  in  thinking  that  the  love  of  God  abideth  in 
him  :  Because  as  the  excellency  and  kindness  of  God 
is  most  transcendent ;  so  our  love  of  him  must  be 
most  fervent,  and  preferable  to  every  other  thing.  If 
our  love  ot  God  be  sincere,  we  shall  entertain  high 
and  admiring  thoughts  of  him  according  to  those  dis- 
coveries, which  he  hath  made  of  himself:  we  shall 
reverence  him,  as  the  most  perfect  being ;  and  give 
him  the  glory  of  his  excellencies,  as  we  turn  our 
thoughts  either  to  the  works  of  nature  in  the  creation, 
or  to  the  wonders  of  grace  in  our  redemption,  or  to 
the  prospect  of  glory  in  the  world  to  come.  If  we 
act  in  concert  with  that  being,  whose  tender  mercy  is 
over  all  his  works,  by  shewing  mercy  (as  far  as  we  can) 
in  all  ours:  If  we  conscientiously  endeavour  to  dis- 
charge all  the  duties  he  has  enjoined  us,  without  re- 
luctance ;  and  to  submit  to  all  his  dispensations,  with- 
out murmuring  :  If  w^c  address  ourselves  to  him  with 
that  holy  fear,  which  awes  the  turbulent  passions  into 


m  tf)c  Hobc  of  45ob,  63 

composure  ;  but  does  not  depress  the  spirit,  or  beget 
an  abject  and  unmanly  way  of  thinking  :  If  we,  who 
]ook  (or  ought  to  look)  up  to  him  with  reverence  as 
the  great  judge  and  lawgiver  of  the  universe,  chiefly 
delight  to  consider  him  under  the  endearing  charac- 
ters of  a  Creator,  Redeemer,  Preserver,  and  Benefac- 
tor. If,  before  we  compose  ourselves  to  sleep,  we  re- 
commend ourselves  to  his  almighty  care,  who  neither 
slumbers  nor  sleeps  :  if,  as  soon  as  we  rise,  we  recom- 
mend ourselves  to  his  superintendency,  who  maketh 
his  sun  to  rise  upon  the  just  and  unjust ;  humbly  de- 
siring, that,  as  that  sun  dispels  the  darkness  and  un- 
wholesome vapours  of  the  night ;  so  he  the  great  sun 
of  righteousness  who  arose  with  healino;  in  his  win^s* 
would  drive  from  us  all  evil;  all  evil,  whether  of  mind, 
body,  or  estate :  if  we  commit  all  our  concerns  in  gen- 
eral to  his  providence  and  fatherly  goodness;  and 
upon  every  extraordinary  emergency,  make  a  more 
particular  application  to  him  for  his  direction,  who 
never  faileth  them  that  seek  him.  These  undoubtedly 
are  the  only  genuine  tests  and  significant  expressions, 
of  an  undissembled  love  to  God  ;  and  they  will  pro- 
cure for  us  the  blessed  effect  of  that  infinite  love,  which 
being  stronger  than  death,  disarmed  death  of  its  sting, 
and  the  grave  of  its  victory  :  And  such  a  soul  will  say, 

*  I  see  that  God  alone  can  be  my  portion  ;  in  his  fa- 

*  vour  is  my  life ;  without  that,  though  I  had  all  the 

*  world,  I  should  be  destitute  and  miserable.'  This 
love  arises  from  the  sense  of  benefits  received  :  It  is 
like  the  filial  love  of  a  dutiful  child  to  a  tender  and 
indulgent  parent,  upon  a  review  ot  his  care  and  kind- 
ness, in  preserving  him,  providing  for  him,  doing  him 
all  the  good  that  lies  in  his  power;  which  engages 
him,  to  study  to  requite  his  parents  in  the  best  man- 
ner he  can.  Such  is  the  love  of  God  found  in  a  pious 
soul.     And  therefore, 

JV/io  live  in  this  love.  Let  those,  who  (though  they 
really  love,  and  fear,  and  serve  God,  in  the  course  of 
a  virtuous  and  religious  life  ;  yet,  because  they  feel 
not  in  themselves  that  warmth  of  affection,  to  which 
fHany  enthusiasts  pretend)  are  afraid  and  suspect,  that 

I 


66  €|)C  Wipit  iSDutp  of  0?ajt» 

they  do  not  love  God  sincerely  as  they  ought ;  be  cor- 
rected, by  considering,  that  there  is  no  other  mark  so 
infallible  of  the  goodness  of  a  Tree,  as  the  fruit  which 
it  brings  forth.  It  is  not  a  religious  mood  or  humour, 
but  a  religious  temper  :  It  is  not,  to  be  now  and  then 
pleasedwith  our  Makerin  the  gaiety  of  the  heart, when 
(more  properly  speaking)  we  are  pleased  with  our- 
selves: It  is  not,  to  have  a  few  occasional  transient 
acts  of  complacency  and  delight  in  the  Lord  rising  in 
our  minds,  when  we  are  in  a  vein  of  good  humourr 
But  it  is  to  have  a  lasting,  habitual,  and  determinate 
resolution  to  please  the  Deity,  rooted  and  grounded 
in  our  hearts,  and  influencing  our  actions  throughout. 
If  they  live  in  obedience  to  the  commands  of  God, 
they  need  no  other  evidence  of  the  sincerity  of  their 
hearts  towards  him  :  for  all  other  signs  may  possibly 
be  erroneous  ;  but  this  is  the  very  thing  itself  signifi- 
ed. Love  of  goodness,  righteousness,  and  truth,  is 
love  of  God  :  for  God  is  goodness  and  truth  ;  and  he 
who  loves  these  virtues,  which  are  the  moral  perfec- 
tions of  the  divine  nature,  does  therefore  love  God  most 
perfectly  ;  because  he  loves  those  excellencies,  for  the 
sake  of  which  God  expects  that  we  should  love  him 
above  all  things. 

The  other  fruit  of  love  is  the  desire  of  enjoying:  thi^; 
is  the  case  ot  all  men.  They  desire  the  company  of 
those  they  love  :  so  he  that  sincerely  loves  God,  will 
not  only  be  constant  in  prayer,  meditation,  hearing 
his  word,  and  receiving  the  blessed  sacrament  of  the 
Lord's  supper,  with  cheerfulness  and  devotion  j  but 
will  earnestly  wish  to  be  dissolved,  and  to  be  with 
Christ  in  the  glory  of  God  the  Father  j  with  an  entire 
resignation  of  this  world  and  all  its  enjoyments,  to 
God's  will  and  pleasure. 

SUNDAY  I.—Part  II. 

V.    Of  the   Fear  of  God. 

The  Fourth  duty  to  God  is  Fear.  Though  love 
casteth  out  all  servile  fear,  vet  it  does  not  exclude  such 


^f  tije  fci\t  or  <aob,  67 

a  fear  as  a  dutiful  son  shews  to  a  very  aflFectionatej 
but  a  very  wise  and  prudent  father :  and  we  may  re- 
joice in  God  with  reverence,  as  well  as  serve  him 
with  gladness :  For  love,  if  not  allayed  and  temper- 
ed with  fear,  and  the  apprehensions  of  divinejustice, 
would  betray  the  soul  into  a  sanguine  confidence  and 
an  ill  grounded  security;  Fear,  on  the  other  hand, 
if  not  sweetened  and  animated  by  love,  -would  sink 
the  mind  into  a  fatal  despondency.  Therefore  fear 
is  placed  in  the  soul,  as  a  counterpoise  to  the  more 
enlarged,  kindly,  and  generous  affections.  There  are 
two  bridles  or  restraints,  which  God  hath  put  upon 
human  nature,  shame  and  fear.  Shame  is  the  weaker, 
and  hath  place  only  in  those,  in  whom  there  are  some 
remains  of  virtue  :  Fear  is  the  stronger,  and  works 
upon  all,  who  love  themselves,  and  desire  their  own 
preservation.  Therefore  in  this  degenerate  state  of 
mankind,  Fear  is  that  passion,  which  hath  the  greatest 
power  over  us,  and  by  which  God  and  his  laws  take 
the  surest  hold  of  us:  our  desire,  and  love,  and  hope^ 
are  not  so  apt  to  be  wrought  upon,  by  the  representa- 
tion of  virtue,  and  the  promises  of  reward  and  hap- 
piness;  as  our  fear  is,  from  the  apprehensions  of  di- 
vine displeasure  :  For,  though  we  have  lost  in  a  great 
measure  the  relish  of  true  happiness,  yet  we  still  re- 
tain a  quick  sense  of  pain  and  misery.  So  that  fear 
is  grounded  on  a  natural  love  of  ourselves,  and  is  in- 
terwoven with  a  necessary  desire  of  our  own  preser- 
vation :  And  therefore  religion  usually  makes  its  first 
entrance  into  us,  by  this  passion.  Hence  perhaps  it 
is,  that  SolomoUi  more  than  onc^,  calls  the  fear  of  the 
Lord,  the  beginning  of  wisdom. 

To  fear  God,  is  to  have  such  a  due  sense  of  his  ma- 
jesty, and  holinesG,  and  justice,  and  goodness,  as  shall 
make  us  not  dare  to  offend  him  :  for  each  of  these  at- 
tributes is  proper  to  raise  a  suitable  fear,  in  every  con^ 
sidering  mind :  his  majesty^  a  fear,  lest  we  affront  it 
by  being  irreverent ;  his  liolinesSi  a  fear,  lest  we  of- 
fend it  by  being  carnal ;  his  justice,  a  fear,  lest  we 
provoke  it  by  being  presumptuous  ;  and  his  goodness^ 
a  tear,  lest  we  forfeit  it  by  being  unthankful.   So  tba^ 


68  €!(jc  Wt^tAt  E>utp  of  09an 

this  fear  of  God  is  not  the  superstitious  dread  of  an  arbi- 
trary or  cruel  being;  but  that  awe  and  regard,  which 
necessarily  arises  in  the  mind  of  every  man,  who  be- 
lieves and  habitually  considers  himself  as  living  and 
acting  in  the  sight  of  an  omnipotent  Governor,  of  per- 
fect justice,  holiness,  and  purity;  who  sees  every 
thought,  as  well  as  every  action;  who  cannot  be  im- 
posed upon  by  any  hypocrisy;  who,  as  certainly  as 
there  is  any  difference  between  good  and  evil,  cannot 
but  approve  the  one  and  detest  the  other ;  and  whose 
government  consists,  in  rewarding  what  he  approves, 
and  punishing  what  he  hates.  This  fear  of  God  is  the 
foundation  of  religion  :  For,  the  great  support  of  vir- 
tue among  men  is  the  sense  upon  their  minds,  of  a  su- 
preme Governor  and  Judge  of  the  universe,  who  will 
finally  and  effectually  reward  what  is  in  itself  essen- 
tially worthy  of  reward,  and  punish  what  is  worthy 
of  punishment :  And  consequently  fear  brings  us  into 
subjection  to  God's  authority,  and  enforces  the  prac- 
tice of  our  duty  ;  for,  the  fear  of  the  Lord  is  to  depart 
from  evil.     Yet 

The  folly  of  Jearing  men  more  than  God*  It  may 
with  sorrow  be  observed,  that  the  fear  of  men,  or  a 
dread  not  to  provoke  them,  is  too  often  stronger  than 
the  fear  of  God;  though  God  be  infinitely  more  to  be 
dreaded  than  man:  Which  is  the  lesson  we  are  taught 
by  Christ  himself;  who  says.  Fear  not  them,  which 
can  kill  the  body;  that  is,  fear  not  men  so  much  as 
God  ;  fear  him  infinitely  more.  It  is  very  lawful  for 
us  to  fear  men,  and  to  stand  in  awe  of  their  power : 
because  they  can  kill  the  body;  and  death  is  terrible  : 
but,  when  the  power  of  man  comes  in  competition 
with  omnipotency;  aad  what  man  can  do  to  the  bo- 
dy in  this  world,  with  what  God  can  do  to  the  body 
and  soul  in  the  other ;  there  is  no  comparison  between 
the  terror  of  the  one  and  the  other.  God  can  do  all, 
that  man  can  do :  He  can  kill  the  body,  and  that  by 
an  immediate  act  of  his  divine  power:  He  can  blast 
our  reputation,  ruin  our  estate,  and  afflict  our  bodies 
with  the  sharpest  pains,  and  smite  us  with  death.  And 
God  doth  all  that  with  ease,  which  men  many  times 


<!^f  tfjc  feat  of  45oiJ»        .  69 

do  with  labour:  they  use  the  utmost  of  their  wit  and 
power,  to  do  us  mischief;  but  God  can  do  all  things 
by  a  word:  if  he  do  but  speak,  judgments  come;  we 
are  but  a  little  dust,  and  the  least  breath  of  God  can 
disperse  it :  he  hath  all  creatures  at  his  command,  rea- 
dy to  execute  his  will:  So  that  whatever  man,  or  any 
creatures,  can  do;  that  God  can  do  also,  and  infinitely 
more.  His  power  is  not  confined  to  the  body,  but  he 
hath  power  over  the  spirit:  He  can  make  body  and 
soul  miserable,  not  only  in  this  world,  but  in  the  other 
also;  and  that,  not  only  for  a  few  years,  but  for  all 
eternity.     Therefore 

The  fear  of  men  will  not  be  a  sufficient  plea  an  d 
excuse  for  men;  it  will  not  be  enough  to  say,  *  This 
*  I  was  awed  into  by  the  apprehension  of  danger,  or 
'  by  the  fear  of  sufferings ;  Or,  that  I  chose  rather  to 
*'  trust  God  with  my  soul,  than  men  with  my  estate; 
'  to  save  my  life,  I  renounced  my  religion,  v/as  asham*- 
'  ed  of  Christ,  and  denied  him  before  men  :'  Though 
our  Saviour  has  told  us  plainly,  WJiosoever  shall  be 
ashamed  of  me,  and  of  my  zvords,  in  this  adulterous 
and  siifid  generation  s  of  him  also  shall  the  Son  of 
man  be  ashamed,  zvhen  he  cometh  in  the  Glory  of  his 
Fattier  zvith  his  Holy  angels.  Thus  they,  who  out  of 
fear  of  men  offend  God,  are  guilty  of  this  folly  ;  they 
incur  the  danger  of  a  greater  evil:  for,  whilst  they  are 
endeavouring  to  escape  the  hands  of  men  that  shall 
die,  they  fall  into  the  hands  of  the  living  God.  Do  we 
fear  the  wrath  of  man,  whose  breath  is,  in  his  nostrils; 
who  can  but  afflict  a  little,  and  for  a  little  while?  And 
is  not  the  wrath  of  the  eternal  God^much  more  dread- 
ful ?  For,  as  we  are  sinners,  our  fear  is  justly  encreas- 
ed  from  the  holiness  ot  his  nature,  the  justice  of  his 
government,  and  the  threatnings  of  his  laws.  But,  to 
conclude  :  as  our  offences  respect  men,  it  is  possible 
we  may  transgress  against  them,  and  they  not  know 
it :  one  may  steal  his  neighbour's  goods,  or  defile  his 
wife;  yet  keep  it  so  privately,  asnottobesuspected,  and 
so  never  to  be  brought  to  punishment  for  it.  But  this 
can  never  be  done  in  regard  to  God,  who  knows  the 
most  secret  thoughts  of  our  hearts;  and  consequently. 


10  Ciftc  W^oU  2i>utp  of  !3r^ru 

though  we  sin  ever  so  privately,  he  is  sure  to  find  us 
out ;  and  will  as  surely,  except  we  repent  in  time, 
punish  us  for  it  eternally. 

VL  Of  Trust  in  God. 

Kfifth  duty  to  God  is  that  of  Trust:  For,  the  hom- 
age due  to  God  in  all  our  wants  and  dangers,  is  to  trust 
in  him  ;  whereby  we  declare  our  constant  dependance 
upon  God  for  the  relief  of  all  our  wants  and  dangers; 
whether  spiritual  or  temporal,  and  to  support  us  under 
all  afflictions  and  temptations ;  founded  upon  a  per- 
suasion of  his  all-sufficiency,  and  of  his  inviolable 
faithfulness  to  perform  his  word  and  engagements.  As 
far  as  I  trust  a  man,  I  suppose  him  able  to  do  what  I 
trust  him  for;  that  he  hath  given  me  some  encourage- 
ment to  believe  his  willingness,  and  that  he  will  not 
deceive  me:  and  it  must  be  so,  in  any  regular  trust  in 
God,  who  is  able  to  do  for  us  exceeding  abundantly, 
above  all  that  we  can  ask  or  think.  But  then  it  is  of 
the  utmost  concern  to  us,  that  we  have  no  expectation 
from  God  for  things  which  he  hath  never  promised. 
Where  he  has  been  pleased,  positively  to  declare  what 
he  will  do,  we  should  firmly  depend,  whatever  difficul- 
ties or  discouragements  may  lie  in  the  way  of  our  hope : 
But,  where  his  promises  are  made  with  a  reserve  for 
his  own  sovereignty;  or  the  superiority  of  his  divine 
wisdom ;  as  he  knows,  far  better  than  we,  what  is 
good  for  man  in  this  life,  there  we  should  not  allow 
ourselves  to  be  positive  in  our  expectations  of  particu- 
lar events,  but  cast  our  care  upon  him  in  a  more  gen- 
eral'manner;  relying  upon  this,  that,  in  the  way  of  duty, 
he  will  do  that,  which  (upon  the  whole)  is  best  for  us 
to  be  done. 

In  all  conditions  that  befall  us,  we  must  repose  our-^ 
selves  upon  God  in  confidence  of  his  support  and  deli- 
verance, of  his  care  and  providence,  to  prevent  and  di- 
vert the  evils  we  fear,  whether  spiritual  or  temporal;  or 
of  his  gracious  help,  to  bear  us  up  under  them ;  and  of 
his  mercy  and  goodness,  to  deliver  us  from  them,  when 
he  sees  best ;  provided  always  we  be  careful  to  do  our 


<0f  CnijSft  in  4!5otr,  71 

own  duty  to  him.  *  Every  man  who  believes  thus  of 
God  (as  every  man  must  do,  who  believes  there  is  a 
God)  will  first  apply  himself  to  God,  and  beseech  him 
with  all  earnestness  and  importunity,  that  he  wouli  permit 
him  to  refer  his  affairs  to  him,  and  be  pleased  to  under- 
take the  care  of  them;  and  he  will,  without  any  demur 
or  difficulty  give  up  himself  wholly  to  him,  to  guide  and 
govern  him,  and  to  dispose  of  him  as  to  him  should  seem 
best.  Therefore,  if  God  hath  prevented  us  herein,  and 
without  our  desire  taken  this  care  upon  himself;  we  ought 
to  rejoice  in  it,  as  the  greatest  happiness  which  could  pos- 
sibly have  befallen  us ;  and  we  should,  without  any  fur- 
ther care  and  anxiety,  using  our  own  best  diligence,  and 
studying  to  please  him,  chcertuiiy  leave  ourseivcb  in  his 
hands :  with  the  greatest  confidence  and  security,  that 
he  will  do  aJl  that  for  us,  which  is  really  best;  and  with 
a  firm  persuasion,  that  the  condition  and  circumstances 
of  life,  which  he  shall  chuse  for  us,  will  be  the  very  same, 
which  we  would  chuse  for  ourselves,  were  we  endued 
with  the  same  wisdom.  Therefore  let  it  be  considered, 
how  great  a  mischief  we  frequently  do  ourselves,  by  load- 
ing our  minds  with  a  multitude  of  vexatious  and  tor- 
menting cares,  when  we  may  so  securely  cast  our  burthen 
upon  God :  And  let  us  earnesdy  beg  of  God,  that  his 
watchful  and  merciful  providence  would  undertake  the 
care  of  us:  that  he  would  fit  and  prepare  us  for  every  con- 
dition into  which  he  hath  designed  to  bring  us;  and  that 
he  would  teach  us,  to  demean  ourselves  in  it,  as  we 
ought:  That  he  would  consider  our  frailties;  and  lay 
no  greater  load  of  affliction  upon  us,  than  he  will  give 
us  grace  and  strength  to  bear:  That,  if  he  sees  it 
good,  to  exercise  any  of  us  with  afflictions  and  suffer- 
ings in  any  kind;  he  would  make  us  able  to  stand  in  that 
evil  day:  and,  when  we  have  done  all,  to  stand. 

And  let  us  be  sure,  to  keep  within  the  bounds  of  our 
duty  ;  trying  no  unlawful  ways,  for  our  ease  and  preser- 
vation, and  for  our  rescue  from  the  evils  which  we  fear 
and  lie  under:  For  we  may  assure  ourselves,  that  God 
is  never  more  concerned  to  appear  for  us  ;  than  when 

*  Sfe  Christian  Fortitude  and  Patience  in  Sunday  16.  Sect.  S, 


72  €ljc  W^ok  SDiitp  of  a?mt. 

out  of  conscience  of  our  duty  to  him,  we  are  contented, 
rather  to  suffer,  than  work  our  deliverance  by  undue 
means.  Let  us  commit  ourselves  to  him,  in  well  doing; 
and  do  nothing  (no,  not  for  the  cause  of  religion)  which 
is  contrary  to  the  plain  rules  and  precepts  of  it.  Should 
we  (instead  of  vain  murmurings  and  complaints,  and 
terrifying  ourselves  with  fears  of  what  may  never  hap- 
pen) follow  the  example  of  holy  David,  betake  our- 
selves to  prayer,  and  by  this  means  engage  the  provi- 
dence of  God,  for  our  protecdon  from  evil,  or  for  our 
support  under  it;  we  should  certainly  do  much  better  our- 
selves] and  contribute  much  more,  than  we  can  do  any 
other  way,  to  the  prevention  of  any  evil  we  can  fear,  or  to 
the  mitigating  or  shortening  of  it,  as  to  God's  infinite 
wisdom  and  goodness  shall  seem  best.  To  this  we  are  di- 
rected by  St.  Peter,  when  he  exhorts  us  to  cast  all  our 
care  upon  God,  who  careth  for  usj  according  to  what 
he  had  been  taught  by  our  Saviour  Christ,  who  in  his 
divine  sermon  on  the  mount  says:  Take  no  thought  for 
your  lifcy  xvhat  ye  shall  eaty  or  ivhat  ye  shall  drink;  nor 
yet  for  y^our  hodyy  zvhaf  ye  shall  put  on  :  is  not  the  life 
more  than  meat  and  the  body  than  raiment  I  Behold 
the  fowls  of  the  air :  for  they  sow  not.,  neither  do  they 
reap,  nor  gather  into  bams;  yet  your  heavenly  father 
feedeth  them.  Are  ye  not  ?7iuch  better  than  they  ^ 
Which  of  you,  by  taking  thought,  can  add  one  cubit  un- 
to his  stature?  and  why  take  you  thought  for  raiment? 
Consider  the  lilies  of  the  field,  how  they  grow,  they 
toil  not,  neither  do  they  spin:  and  yet  I  say  unto  you, 
that  even  Solomon,  in  all  his  glory,  zvas  not  arrayed  like 
one  of  the'ie.  Wherefore,  if  God  so  clothe  the  grass 
of  the  f  eld,  zvhich  to-day  is,  and  to-morrow  is  cast  into 
the  oven;  shall  he  not  much  more  clothe  you,  O ye  of 
little  faith  ^  Therefore  take  no  thought;  saying.  What 
shall  zve  eat?  or  zvhat  shall  zve  drink  ?  or  wherezvithal 
shall  zve  be  cloathed?  (for  after  all  these  things  do  the 
Gentiles  seek)  for  your  heavenly  father  knozveth  that 
you  have  need  of  all  these  things.  But  seek  ye  first 
the  kingdom  of  Gad,  and  his  righteousness ;  and  all 
these  things  shall  be  added  unto  you.  Take  therefore 
no  thought  for  the  morrow;  for  the  morrow  shall  take 


<©f  €ru.6t  in  <il5ob,  73 

thought  for  the  things  of  itself :  sufficient  itnlo  the  daij 
is  the  evil  thereof     Matt.  vi.  25,  ^c. 

How  we  must  trust  in  God.  That  is  to  say^  not,  that 
we  are  to  live  at  random,  secure  and  careless  of  whatever 
may  befall  us :  not,  that  we  are  to  look  into  the  consequen- 
ces of  our  own  or  other  men's  actions,  and  nottoendeavour 
any  ways  to  foresee  and  prevent  approaching  dangers: 
not  that  we  are  to  make  no  manner  of  provision  for  fu- 
ture events ;  to  lay  up  nothing,  and  concern  ourselves 
about  nothing,  but  what  is  present  and  immediately  be- 
fore us:  doubtless,  sagacity  in  discerning  and  a  prudent 
forecast  towards  inclining  evils,  are  not  only  allowable, 
but  commendable  qualities;  frugality  and  diligence  are 
certainly  virtues:  but  our  Saviour's  meaning  plainly  is, 
to  forbid  such  a  care  and  concern  for  future  accidents,  as 
is  attended  with  uneasiness,  distrust  aud  despondency  ; 
such  a  degree  of  thoughtfulness,  as  takes  up,  dejects,  and 
distracts  the  mind.  We  are  not  to  pry  too  curiously  into 
the  remote  issues  of  things,  nor  perplex  and  afflict  our- 
selves with  the  forethought  of  imagined  dangers  :  we  are 
not  to  guard  against  want,  by  an  eager  anxious  pursuit 
of  wealth;  nor  be  so  careful  in  providing  supplies  for 
the  necessities  of  this  life,  as  to  forget  that  we  are  design- 
ed for  another :  it  is  very  unreasonable,  to  disquiet  our- 
selves about  distant  evils;  it  often  happening,  that  the 
presence  of  the  things  themselves  suggests  better  expe- 
dients, wiser  and  quicker  councils  to  us,  than  all  our  wis- 
dom and  forethought  at  a  distance  can  do.  The  mor- 
row (says  our  Lord)  shall  take  thought,  for  the  things  of 
itself;  that  is,  it  shall  bring  along  with  it  a  power  and 
strength  of  mind,  answerable  to  its  necessities;  a  frame 
of  spirit,  every  way  suited  to  our  circumstances  and  oc- 
casions. 

He,  who  terrifies  himself  with  the  apprehension  of  fu- 
ture evils,  declares  in  effect,  that  he  doth  not  absolutely 
rely  upon  God  for  his  ordering  and  disposing  them:  and 
he  who  doth  not  absolutely  trust  God  with  all  his  con- 
cerns has  no  right  to  his  protection  and  defence,  no  rea- 
son to  expect  his  support  and  assistance;  but  is  left,  to 
work  out  every  thing  as  well  as  he  can,  by  the  dint  of 
second  causes^  by  his  own  parts,  policy,  and  prudence. 

K 


1 1  Cljc  il^ljolc  iEDut^J  of  SK^iW. 

But,  how  wretched  is  the  case  of  him,  who  has  brought 
his  affairs  to  such  a  pass,  as  to  be  deprived  of  his  best  and 
faithfullest  counsellor,  his  most  kind  and  most  potent 
friend;  and  to  live,  as  it  were,  without  God  in  the  world? 
It  is  a  fearful  thing,  to  fall  into  the  hands  of  the  living 
God :  and  surely,  next  to  that,  it  is  a  fearful  thing,  to 
take  ourselves  out  of  his  hands,  and  exempt  ourselves 
from  his  carej  which  he  is  justly  supposed  to  do,  who 
sets  himself  (with  any  degree  of  solicitude)  to  take 
thought  for  the  morrow. 

Let  us  not,  therefore,  by  our  rashness  and  folly,  pro- 
voke trouble  and  danger,  and  bring  them  upon  ourselves: 
Let  us,  according  to  our  Saviour's  counsel,  be  ivise  as 
serpentSy  and  innocent  as  doves :  Let  us  use  that  care 
and  prudence,  which  is  consistent  with  innocence  and 
a  good  conscience;  and,  when  we  have  done  that,  let  us 
be  no  farther  solicitous,  but  resign  ourselves  and  all  our 
cares,  to  the  good  pleasure  of  God,  and  to  the  disposal 
of  his  wise  providence ;  and  leave  it  to  him,  who  made 
the  world,  to  govern  it :  fdr  no  doubt,  he  understands  it 
much  better  than  we. 

The  sinfidvess  of  fortune-tellings  dzc.  Here,  it  can- 
not be  improper  to  remark,  that  the  vain  desire  of  know- 
ing beforehand  things  to  come,  is  such  a  desire  of  the 
knowledge  of  secret  things,  as  is  not  consistent  with  our 
trust  in  God;  neither  is  it  permitted  us,  by  the  present 
circumstances  and  condition  of  our  nature.  It  is  also 
very  observable,  that  those  who  have  least  knowledge  of 
God,  and  least  trust  in  his  promises,  and  least  under- 
standing; have  always  the  greatest  confidence  in  ground- 
less pretences  and  unwarrantable  methods  of  pursuing 
knowledge.  But  to  pretend  to  know  things  by  the  stars, 
introduces  fatality,  destroys  religion,  and  is  a  distrust  of 
the  Almighty:  witchcraft,  fortune-telling,  and  all  unlaw- 
ful arts,  either  real  or  pretended,  when  ever  they  have 
any  reality  in  them,  are  evidently  diabolical;  and  when, 
they  have  no  reality,  they  are  cheats  and  lying  impostures; 
the  works  of  him,  who  was  a  liar  from  the  beginning. 
Let  me  therefore  exhort  you,  in  the  words  of  St.  Paul : 
Be  careful  for  nothing  ;  but  in  every  thing ,  by  prayer 
and  supplication  iciih  thanksgiving,  let  your  requests  he 
wade  knozim  unto  Qod.     Phil,  iv.  6\ 


€)f  ]|unitlitp  tobwrtJjBi  45otr, 


VII.  Of  Humilihj  or  submission  to  God  i?i  respect 
of  obedience, 

A  sixth  duty  to  God  is  Humility  ;  that  lov/liness 
of  mind,  which  begets  an  entire  resignation  to  the 
will  of  God,  and  a  dependanceupon  him  in  all  dan- 
gers which  relate  either  to  our  bodies  or  souls  :  a  dis- 
position, arising  from  the  true  knowledge  of  ourselves^ 
and  a  sense  of  our  own  weak  and  sinful  condition ; 
in  consequence  of  which,  we  take  to  ourselves  the 
shame  and  confusion,  due  to  our  follies  ;  and  give  to 
God  the  glory,  of  all  the  good  we  receive,  or  are  able 
to  do.  He,  who  desires  to  be  truly  humble,  and  clothed 
with  humility  j  must  do  nothing,  on  purpose  to  draw 
the  eyes  and  good  opinion  of  men,  but  purely  to  please 
God  j  he  must  receive  from  the  hands  of  God  all  afr 
flictions  and  trials,  without  murmuring  against  his 
justice  :  so  that  the  submission  of  a  christian  consists 
in  a  firm  persuasion  of  mind,  that  nothing  happens  to 
us,  but  by  the  will  and  permission  of  God  ;  and  that 
we  never  presume  too  much  upon  the  best  of  our 
works  :  for  all  our  righteousness  is  as  filthy  rags ;  so 
that,  when  we  have  done  all  those  things  which  are 
commanded,  we  are  no  better  than  unprofitable  ser- 
vants. Again,  it  consists  in  our  being  persuaded,  that 
he  loves  us  better  than  we  do  ourselves,  and  knows 
the  best  methods  of  making  us  happy.  Such  a  sub- 
mission as  this,  will  make  us  easy  under  the  greatest 
afflictions:  and,  though  God  should  visit  us  with  the 
most  intolerable  disappointments  and  losses  in  this 
world,  it  will  either  stop  our  mouths  against  provi- 
dence, because  it  is  the  work  of  God  ;  or,  it  will  en- 
able us  with  courage  to  receive  them,  with  the  resig- 
nation of  good  old  Eli;  It  is  tiie  Lords  let  him  do, 
zvhat  seemeth  good' to  him. 

Than/fulness  for  God's  corrections.  Therefore, 
when  ever  he  strikes  with  the  rod  of  correction,  we 
must  not  only  bear  it,  because  we  cannot  avoid  it  j 
but  to  our  patience  should  add  our  thanks  ;  for  that 
we,  having  highly  provoked  his  goodness,  are  not  by 


76  Ctje  Jl3ljoIe  tDutp  or  ^aiu 

his  justice  given  over  to  our  own  hearts  lusts,  but  are 
still  preserved  under  the  wings  of  his  mercy  :  and  this 
should  be  so  far  from  causing  us  to  repine  against 
God,  that  it  should  raise  in  us  an  immediate  refor- 
mation, repentance,  confession,  contrition,  and  full 
purposes  of  amendment  w^ith  satisfaction.  Some  of 
the  greatest  afRictions  and  calamities  of  life  are  not 
always  real  and  positive  inflictions  of  judgments  from 
the  hand  of  God,  but  merely  the  original  differences 
of  men's  state  and  circumstances  ;  the  variety  of  God's 
creation,  the  different  talents  committed  to  men's 
charge,  the  different  stations  God  has  placed  men  in, 
for  their  various  trials,  and  in  order  to  the  exercise  of 
a  diversity  of  duties.  The  like  maybe  said,  of  want 
of  honour  and  poM^er,  want  of  children  to  succeed  in 
our  estates  and  families,  weakness  of  body,  shortness 
of  life,  and  the  like  ;  nay,  and  even  of  spiritual  disad- 
vantages themselves  likew^isc  ;  want  of  capacity  and 
good  understanding,  want  of  knowledge  and  instruc- 
tion, want  of  many  opportunities  and  means  of  im- 
provement, which  others  enjoy. 

Submission  to  his  zvisdom  in  his  commands.  None 
of  these  can  be  any  just  ground,  of  complaint  against 
God  ;  or  any  reason,  why  we  should  not  with  all  sat- 
isfaction acquiesce  in  his  divine  good  pleasure  ;  since 
all  these  things  are  only  different  distributions  of  such 
free  gifts,  as  he,  not  being  obliged  to  bestow  on  any 
man,  may  therefore  without  controversy,  divide  to  ev- 
ery man  in  what  measure  and  proportion  he  thinks  fit: 
only  this  we  may  depend  upon  ;  that  in  such  measure 
only  he  will  exact  bur  duty,  as  he  enables  us  to  per- 
form it ;  and  that  to  whom  little  is  given,  of  him  shall 
not  be  much  required  :  and  this  brings  all  the  seeming 
inequalities  in  the  world,  to  a  real  equality  at  last. 

In  all  circumstances  of  life  therefore,  we  are  not  to 
be  uneasy,  that  God  has  made  us  inferior  to  others;  or 
that  he  has  set  before  us  greater  hardships  and  difficul- 
ties to  go  through ;  or  that  he  has  given  us  less  abili- 
ties, and  fewer  opportunities,  than  others  :  but  we  are 
to  apply  ourselves  wholly,  with  all  resignation,  to  the 
proper  duties  of  that  station  or  of  those  circumstances., 


<Bl  d^ubmidjEfion  to  a?oti'^  llDt^bom*         77 

wherein  God  has  been  pleased  to  place  us.  Even 
poverty  is  not  an  occasion  of  envying  the  rich ;  but 
a  strong  obligation,  to  study  the  duties  of  humility, 
contentment,  and  resignation :  neither  is  ignorance 
and  want  of  capacity,  meanness  of  parts  and  want  of 
instruction,  a  reason  to  murmur,  that  God  has  not  en- 
trusted us  with  more  talents ;  but  an  admonition,  to 
take  care  that  we  make  aright  improvement  of  those 
few  which  are  sriven  us.  Weakness  of  body  is  not  a 
just  occasion  to  repme  agamst  Lrod,  ror  not  givmg  us 
strength  and  health  wherewith  he  has  blessed  some, 
others ;  but  a  continual  argument  to  us,  to  exercise 
and  improve  such  virtues,  as  are  more  peculiar  to  the 
mind.  Lastly,  the  consideration,  of  the  uncertainty 
and  shortness  of  life  itself,  ought  not  to  make  us  spend 
our  time  in  fruitless  complaints  of  the  vanity  and  mean- 
ness of  our  state  ;  but  to  cause  us  perpetually  to  con- 
sider, that  it  is  not  of  so  great  importance,  how  long 
we  live,  as  how  well  :  and  it  ought  to  be  a  sufficient 
satisfaction  to  truly  pious  and  religious  persons,  that 
God  has  reserved  for  them  their  portion  in  another 
life.  Therefore  we  should  be  content  in  every  state 
and  condition  of  life,  let  whatever  befal  us ;  how  con- 
trary soever  to  our  own  inclinations,  and  how  much 
soever,  they  contradict  those  proposals  of  happiness 
and  enjoyment,  which  we  have  framed  within  our 
own  breasts. 

Hozv  Jmmilify  is  perfected.  Both  which  parts  of 
christian  humility  are  perfected,  by  a  contempt  of  the 
world  :  and  the  contempt  of  the  world  is  shewn, 
by  looking  upon  the  best  of  our  works  to  be  full 
of  infirmity  and  pollution  ;  and  on  all  worldly  en- 
joyments as  little  and  inconsiderable,  in  comparison' 
of  the  purity  and  perfection  of  God,  and  that  happi- 
ness, which  God  hath  prepared  for  those  that  love 
him  :  by  being  content  with  the  portion  of  the  good 
things  of  this  life,  which  the  wise  providence  of 
God  hath  allotted  to  our  share ;  without  purchas- 
ing the  enjoyment  of  them,  by  the  committing  of 
any  wilful  sin ;  without  being  anxiously  concerned 
tor  the  increase  of  them,  or  extremely  depressed  when 
they  make  themselves  wings  and  fly  away  :  by  a  mo- 


78  €]Jc  W^ak  ^ntp  of  ^m. 

derate  use  of  all  those  lawful  pleasures,  which  relate 
to  the  gratification  of  our  senses  and  fleshly  appetites; 
as  become  persons,  who  expect  their  portion,  not  in 
the  pleasures  of  this  world,  but  in  the  happiness  of  the 
next :  by  a  low  esteem  of  riches  and  honour ;  so  that 
we  be  ready  to  forsake  them,  whenever  they  come  in 
competition  with  the  performance  of  our  duty  to  God  : 
by  bearing  the  afflictions  and  calamities  of  this  life, 
with  patience  and  constancy ;  and  by  looking  unto 
Jesus,  as  the  author  and  finisher  of  our  faith. 

Which  humble,  resigned,  and  depending  frame  of 
mind  is  the  proper  disposition  for  devotion,  the  parent, 
of  religious  fear,  and  the  seed-plot  of  all  christian  vir- 
tues. It  makes  us  ready  to  receive  the  revelations  of 
God's  will  to  mankind,  and  as  careful  to  practice  what 
he  enjoins  :  It  restrains  the  immoderate  desire  of  ho- 
nour, by  teaching  us  not  to  exalt  ourselves,  nor  do 
any  thing  through  strife  or  vain  glory  :  It  opposes 
self-love  which  is  planted  in  our  nature ;  and  when 
indulged,  will  be  too  apt  to  deceive  us  in  the  judgment 
we  form  concerning  ourselves  :  It  also  makes  us  rea- 
dy, to  believe  what  God  reveals,  and  to  pay  our  due 
obedience  to  him,  from  the  sense  of  our  own  mean- 
ness and  his  excellency  :  and,  by  removing  the  great 
hindrance  of  our  faith,  which  is  a  vanity  to  distinguish 
ourselves  from  the  unthinking  croud ;  it  makes  us 
put  our  hope  and  confidence  in  God  because  being 
weak  and  miserable  of  ourselves,  without  him  we  can 
do  nothing.  It  encreases  our  love  to  God,  by  mak- 
ing us  sensible  how  unworthy  we  are  of  the  many  fa- 
vours we  receive  from  him  :  It  teaches  us,  to  rejoice 
in  the  prosperity  of  our  neighbour,  by  infusing  the 
most  favourable  opinion  of  his  worth  :  It  disposes  us, 
to  relieve  those  wants,  and  compassionate  those  af- 
flictions, which  we  ourselves  have  deserved  :  It  makes 
us  patient  under  all  the  troubles  and  calamities  of  life  j 
because  we.  have  provoked  God  by  our  sins :  and 
therefore,  neither  prayers  nor  fasts  will  find  accept- 
ance, unless  they  proceed  from  an  humble  mind  : 
and  our  best  works  will  stand  us  in  little  stead,  if  they 
be  stained  with  pride  and  boasting  of  our  own  strength- 


SUNDAY  IL 

I.  Of  the  honour  due  to  God,  in  his  house  or  church. 
II.  By  reverencing  and  maintaining  his  ministers. 
HI.  By  keeping  the  Lord's  day.  IV.  By  observing 
the  feasts,  and  V.  fasts  of  the  clturch ;  whether 
public,  private,  or  the  fast  of  Lent.  VL  in  his 
zvord,  the  holy  scriptures  or  rule  of  faith:  by  cate- 
chising and  jneachiiig.  VIL /?z /i/V  sacraments ;  by 
receiving  baptism  and  performing  the  vows  and  ob- 
ligatioiis  thereof. 


L  Of  tJie  honour  due  to  God  in  his  hoiise. 

x\  Seventh  duty  to  God  is  Honour.  As  honour  is  a 
duty,  which  in  the  nature  of  things  is  owing  to  those 
in  a  superior  relation  to  us :  and  as  the  very  notion  of 
it  implies  it  being  due  to  such  ;  by  how  much  God  is 
infinitely  greater,  than  those  whom  we  acknowledge 
to  be  our  superiors  upon  earth,  by  so  much  ought  we 
to  have  a  profounder  regard,  and  veneration  tor  him. 
They  honour  God,  who  serve  him  in  spirit  and  in 
truth,  in  all  the  ways  of  his  appointed  worsnip,  and 
due  obedience  to  his  laws:  which  command  us,  not 
only  to  pay  this  honour  immediately  to  hims^lt,  but 
to  have  a  due  esteem  for  his  house,  his  ministers,  his 
day,  his  word,  his  sacrament s^  and  his  name  ;  as  things 
which  nearly  relate  or  belong  to  him. 
'  First,  we  must  honour  God  in  his  house,  that  is,  in 
the  church  ;  so  called  on  account  of  its  peculiar  rela- 
tion to  him,  being  solemnly  dedicated  and  set  apart 
for  his  public  worship  and  service  ;  and  on  account  of 
God's  peculiar  presence,  in  the  administration  of  his 
word  and  sacraments.  The  dedication  of  it  to  sacred 
uses  makes  it  properly  his  own ;  and  the  praying  to  him, 
praising  him,  and  celebrating  the  holy  mysteries,  re- 
cording to  his  appointment,  are  demonstrations  ot  his 
peculiar  presence.    Consequently  we  ought  to  rever- 


ence  God's  house,  by  furnishing  it  with  all  decency  for 
the  worship  ot  God ;  by  repairing  and  adoring  it ;  by 
keeping  it  irom  profane  and  common  use,  and  apply- 
ing it  wholly  to  the  business  of  religion ;  by  offering 
up  our  prayers  in  it,  with  fervour  and  frequency  j  by 
hearing  God's  word,  with  attention  and  resolutions  of 
obeying  itj  by  celebrating  the  holy  mysteries  with  hu- 
mility and  devotion  J  and  by  using  all  such  outward  tes- 
timonies of  respect,  as  the  church  enjoins,  and  as  are 
established  by  the  custom  of  the  age  we  live  in,  as  marks 
of  honour  and  reverence.  This  bodily  worship  is  re- 
commended by  Solomon,  when  he  charges  us,  to  look  to 
our  feet,  when  we  go  to  the  house  of  God. 

Directions  for  our  behaviour  at  Church.  This  will 
correct  any  whispering  or  talking  about  worldly  affairs, 
any  negligent  or  light  carriage;  and  will  suppress  any 
provocations  to  laughter,  or  any  critical  or  nice  observa- 
tion of  others:  And,  on  the  contrary,  \t  will  excite  in  us 
a  sincere  intention  of  gloryfying  God,  and  making  his 
honour  and  praise  known  among  men;  acknowledging 
hereby  our  entire  dependance  upon  his  bounty,  both  for 
what  we  enjoy,  and  what  we  farther  expect.  It  will  pro- 
mote hearty  endeavours  of  performing  his  blessed  will, 
and  of  being  that  in  our  lives  and  actions,  which  we  beg 
to  be  made  in  our  prayers;  It  will  teach  us  to  govern  our 
outward  behavior  by  such  measures,  as  the  church  pre- 
scribes; viz.  to  kneel,  stand,  bow,  or  sit,  astherubrick 
hath  enjoined  to  be  complied  with  in  public:  all  which 
different  postures  we  ought  to  use  with  such  gravity  and 
seriousness,  as  may  shew,  how  intent  we  are  on  the  wor- 
ship of  God ;  yet  avoiding  such  behaviour,  as  may  be 
apt  to  disturb  those  near  us,  and  to  give  occasion  to 
others,  to  suspect  us  of  acting  a  formal,  hypocritical 
part. 

If  we  come  to  church  before  the  service  begins,  which 
we  should  always  endeavour  to  do;  after  we  have  per- 
formed our  private  devotions,  we  should  in  silence  re- 
collect ourselves,  and  by  serious  thoughts  dispose  our 
minds  to  a  due  discharge  of  the  ensuing  duties:  for,  the 
discoursing  about  news  and  business  is  improper  upon 
such  occasions,  God's  house  being  never  designed  for 


the  carrying  on  of  worlcUy  concerns.  But  it  is  stiJl  more 
unbecoming,  while  we  are  at  our  prayers,  to  observe 
those  ruJes  of  ceremony,  which  in  other  places  are  fit  to 
be  practised  towards  one  another;  because,  when  we  are 
offering  our  requests  to  the  great  God  of  heaven  and 
earth,  our  attention  should  be  so  fixed,  that  we  should 
have  no  leisure  to  regard  any  thing  else.  To  this  end, 
when  we  put  our  bodies  into  a  praying  posture,  with  which 
I  think  leaning  and  lolling  seem  very  inconsistent,  we 
should  do  well  to  fix  our  eyes  downward,  that  we  may 
not  be  diverted  by  any  objects  near  us;  andj  at  the  same 
time  resolve,  not  to  suffer  them  to  gaze  about,  whereby 
they  do  but  fetch  in  matter  for  wanderin,^  thoughts.  This 
attention  will  be  much  improved  by  silence:  therefore 
we  should  never  pray  aloud  with  the  minister,  but  where 
it  is  enjoined,  endeavouring  to  make  his  prayer  our  own 
by  a  hearty  Amen.  Great  care  mtist  be  taken  not  to  repeat 
after  the  minister,  what  peculiarly  relates  to  his  office: 
This  I  mention  the  rather,  because  I  have  frequently  ob- 
served some  devout  people  following  him,  that  officiates, 
in  the  exhortation  and  absolution,  as  well  as  the  confes- 
sion; which,  if  thoroughly  considered,  must  be  judged 
a  very  absurd  and  improper  expression  of  the  people's 
devotion,  because  those  are  distinguishing  parts  of  the 
priest's  office.  Therefore  the  best  preparation  of  mind 
for  our  joining  in  the  public  prayers,  is,  to  abstract  our 
thoughts  (as  much  as  we  can)  from  worldly  business 
and  concerns,  that  we  may  call  upon  God  with  atten- 
tion and  application  of  soul :  to  keep  our  passions  in 
order  and  subjection,  that  none  of  them  may  interrupt 
us,  when  we  approach  the  throne  of  grace  :  to  possess 
our  minds  with  such  an  awful  sense  of  God's  presence, 
that  we"  may  behave  ourselves  with  gravity  and  reve- 
rence: to  work  in  ourselves  such  a  sense  of  our  own 
weakness  and  insufficiency,  as  may  make  us  earnest  for 
the  supplies  of  divine  grace;  such  a  sorrow  for  our  sins, 
such  humiliation  for  them,  and  such  a  readiness  to  for- 
give others,  as  may  prevail  upon  God,  for  the  sake  of 
Christ's  suffering,  to  forgive  us:  to  recollect  those  many 
blessins^s,  which  we  have  received^  that  we  mav  shew 

L 


forth  his  praise,  not  only  with  our  lips,  but  in  our  lives^ 
by  giving  up  ourselves  to  his  service. 

JJ.  Of  reverencing  God  and  Ids  House. 

Secondlii,  the  Almighty  is  also  to  be  honbured  in  his 
ministers  j  by  that  love,  which  is  due  unto  them,  as  the 
stewards  of  the  mysteries  of  God,  and  those  who  watch 
over  our  souls.  Therefore  we  ought  to  shew  our  love 
to  such  as  administer  to  us  in  holy  things;  in  being  rea- 
dy to  assist  them  in  all  difficulties,  and  in  vindicating 
their  reputations  from  those  aspersions,  which  bad  men 
are  apt  to  load  them  with :  in  covering  their  real  infir- 
miries,  and  interpreting  all  their  actions  in  the  best  senses 
never  picking  out  the  faults  of  a  few,  and  making  them 
a  reproach  to  the  whole  sacred  order.  And  as  minis- 
ters are  in  a  peculiar  manner,  servants  of  the  great  God 
of  heaven  and  earth,  to  whose  bounty  we  owe  all  of  that 
we  enjoy;  therefore  we  should  dedicate  a  part  of  what 
we  receive  to  his  immediate  service,  as  an  acknowledg- 
ment of  his  sovereignty  and  dominion  over  all.  What 
makes  this  duty  further  reasonable  is,  that  in  order  to 
be  instruments  in  God's  hand  of  procuring  our  eternal 
welfare,  they  renounce  all  ordinary  means  of  advancing 
their  fortunes :  they  surrender  their  pretensions  to  world- 
ly interesrs:  and  therefore  it  is  highly  fit,  that  their  la- 
borious and  difficult  employment,  purely  for  God's  glory 
and  our  salvation,  should  receive  from  us  the  encourage- 
ment of  a  comfortable  and  honourable  subsistence,  up- 
on this  and  the  like  considerations:  That  parents  may  be 
encouraged,  to  devote  their  children  of  good  parts  to 
ihe  service  of  the  altar;  for  it  is  not  probable,  they  will 
sacrifice  an  expensive  education  to  an  employment  which 
is  attended  with  small  advantages.  And,  if  some  per- 
sons have  zeal  enough,  to  engage  in  the  ministry  withous 
a  respect  to  the  rewards  of  it;  yet  common  prudence 
ought  to  put  us  upon  such  methods,  as  are  most  likch' 
to  excite  men  of  the  best  parts  and  ability  to  undertake 
die  sacred  function;  that  the  best  cause  may  have  the 
best  management,  and  the  purest  religion  the  ablest  de- 
:'t;nder'?.     It  is  also  necessarv,  their  niaintenance  bear 


some  proportion  to  the  dignity  of  their  character,  and 
raise  them  above  the  contempt  of  those,  who  are  too  apx 
to  be  influenced  by  outward  appearances;  for,  though 
wisdom  be  better  than  strength,  nevertheless  the  poor 
man's  wisdom  is  despised,  and  his  words  are  not  heard. 
They  should  also  be  enabled,  not  only  to  provide  for 
their  families;  which  is  a  duty  incumbent  upon  them,  as 
well  as  the  rest  of  mankind;  but  to  be  examples  to  their 
flock  in  charity  and  in  doing  good,  as  well  as  in  all  other 
parts  of  their  office  and  duty. 

III.  Of  ilie  times  for  the  service  of  God. 

A  third  thing,  whereby  we  are  to  shew  our  honour  to 
God,  is  to  keep  holy  the  sabbath  day,  and  all  other  times 
set  apart  for  his  service :  for  as  God  expects  a  part  of 
our  goods  for  the  maintenance  of  the  settled  ministry  in 
his  church;  so  he  requires  us,  to  honour  and  express  our 
reverence  towards  him,  by  dedicating  a  particular  part 
of  our  time  to  his  immediate  service.  Remember,  says 
he,  that  thou  keep  holy  the  sabhath-daij. 

Sabbathj  why  instituted.  The  ends,  for  which  the 
sabbath  was  originally  instituted,  and  for  which  the  com- 
mand  was  from  time  to  time  renewed,  were  principally  as 
follow:  That  men  might  continually  commemorate  the 
works  of  creation;  which  original  reason  of  the  institu- 
tion of  the  sabbath  is  of  eternal  and  unchangeable  con- 
sideration. Another  reason  of  this  commandment,  is, 
that  the  poor  labourer,  and  the  servant,  and  even  the  cat- 
tle may  have  a  time  of  rest:  This  reason  likewise,  as 
well  as  that  of  commemorating  the  creation,  is  of  a  mor- 
al and  perpetual  nature.  A  third  reason,  which  was  add- 
ed upon  occasion  of  renevv'ing  this  institution  to  the  Jews, 
was;  that  they  might  commemorate  their  deliverance, 
out  of  the  land  of  Egypt,  which  to  that  people  was  as 
it  were  a  new  creation:  And  because  it  was  a  manifest 
contempt  of  this  great  deliverance  and  a  presumptuous- 
ly wilful  despising  of  a  plain  command  of  God;  the  mar. 
in  the  wilderness,  who  did  but  gather  sacks  upon  tbe 
sabbath-day,  was,  by  God's  especial  direction,  com- 
manded to  be  put  to  death  -.  and,  as  the  moral  part  of  the 


84  €i)t  tsijolc  ^utp  of  !3t?mt. 

commandment  concerning  the  sabbath  is  of  perpetual 
obligation :  so  the  ritual  or  instituted  part,  which  had 
relation  to  the  deliverance  of  the  Jews  out  of  Egypt,  is 
abolished  by  the  gospel.  But  then,  instead  of  the  Jew- 
ish sabbath,  there  succeeded,  by  the  appointment  and 
practice  of  the  apostles,  the  commemoration  of  our 
Lord's  resurrection:  which  coming  to  pass  upon  the 
first  day  of  the  week,  the  christian  Lord's  day  was  ac- 
cordingly from  thenceforth  kept  on  the  first  day  of  the 
vveek,  which  we  call  Sunday,  Therefore  one  day  in 
seven  must  be  yielded  unto  the  Lord,  and  set  apart 
for  the  exercise  of  religious  duties,  both  in  public  and 
private. 

How  to  be  kept.  We  must  not  only  rest,  from  the 
works  of  our  calling,  but  our  time  must  be  employed 
in  all  such  religious  exercises,  as  tend  to  the  glory  of 
God,  and  the  salvation  of  our  own  souls.  We  must 
regularly  frequent  the  worship  of  God  in  the  public 
assemblies,  from  which  nothing  but  sickness  or  abso- 
lute necessity  should  detain  us :  and  there,  we  are 
not  to  talk,  or  gaze  about  us  :  but  to  join  the  prayers 
of  the  church,  hear  his  most  holy  word,  receive  the 
blessed  sacrament,  when  administered ;  and  contri- 
bute to  the  relief  of  the  poor,  if  there  be  any  collection 
for  their  support :  that  we  may  thereby  openly  profess 
ourselves  christians,  which  is  one  great  end  of  public 
assemblies  in  the  service  of  God.  We  ought  in  pri- 
vate to  enlarge  our  ordinary  devotions,  and  to  make 
the  subject  of  them  chiefly  to  consist  in  thanksgivingis 
for  the  works  of  creation  and  redemption  ;  recol- 
lecting all  those  mercies  we  have  received  from  the 
bounty  of  heaven,  through  the  course  of  our  lives  :  to 
improve  our  knowledge,  by  reading  and  meditating 
upon  divine  subjects;  to  instruct  our  children  and  fam- 
lies;  to  visit  the  sick  and  poor,  comforting  them  by 
some  seasonable  assistance  :  and,  if  we  converse  with 
our  friends  or  neighbours,  to  season  our  discourse  with 
prudent  and  profitable  hints  for  the  advancement  of 
piety  ;  and  to  take  care,  that  no  sourness  or  morose- 
ness  mingle  with  our  serious  frame  of  mind.  In  a 
word,  it  is  to  be  spent  in  works  of  necessity,  and  i.ci 


<0f  t!)e  EotU'^  ^ap*  85 

works  of  charity  -,  and  in  whatsoever  tends,  without 
superstition  and  without  affectation,  to  the  real  hon- 
our of  God,  and  to  the  true  interest  and  promoting 
of  religion  and  virtue  in  the  world.  The  extremes  to 
be  avoided,  are  :  on  the  one  hand,  that  habit  of  spend- 
ing great  part  of  the  Lord's  day  in  gaming,  and  in 
other  loose  and  debauched  practices ;  which  has  to 
numberless  persons  been  the  corruption  of  their  prin- 
ciples, and  the  entire  ruin  of  their  morals :  on  the 
other  hand,  an  affected  judaical  or  pharisaical  pre^ 
ciseness,  which  usually  proceeds  from  hypocrisy,  or 
from  a  want  of  understanding  rightly  the  true  nature 
of  religion. 

Its  advantages.  Hence  we  may  collect  the  great 
advantages  of  a  religious  observation  of  the  Lord's 
day:  it  keepeth  up  the  solemn  and  public  worship  of 
God;  which  might  be  neglected,  if  left  to  depend 
upon  the  will  of  man:  it  preserveth  the  knowledge 
and  visible  profession  of  the  christian  religion  in  the 
world;  when,  notwithstanding  the  great  differences 
there  are  among  christians  in  other  matters,  they  yet 
all  agree  in  observing  this  day,  in  memory  of  our  Sa- 
viour's resurrection  :  and  it  is  highly  useful  to  instruct 
the  ignorant  by  preaching  and  catechising,  and  to 
put  those  in  mind  of  their  duty,  who  in  their  prosper- 
ity are  apt  to  forget  God.  Moreover,  by  spending 
this  day  in  religious  exercise,  we  acquire  new  strength 
and  resolution  to  perform  God's  will  in  our  severa] 
Stations  for  the  future. 

IV.  I?i  observing  the  feasts  of  the  Church. 

Besides  this  weekly  day  of  the  Lord,  there  are  other 
principal  times  or  days,  set  apart  by  the  church  ;  ei- 
ther in  remembrance  of  some  special  mercies  of  God, 
such  as  the  birth  and  resurrection  of  Christ,  the  com- 
ing down  of  the  Holy  Ghost  from  heaven,  &c,  or  in 
memory  of  the  blessed  apostles,  and  other  saints ;  who 
were  the  happy  instruments,  of  conveying  to  us  the 
knowledge  of  Christ  Jesus,  by  preaching  his  gospel 
through  the  world,  and  most  of  them   attesting  the 


a6  €t)c  tt^ljole  SDutp  of  a^nl 

truth  of  it  with  their  blood.  These  ought  to  be  ob- 
served in  such  a  manner,  as  may  answer  the  ends,  for 
which  they  were  first  appointed :  that  God  may  be 
glorified  by  an  humble  and  grateful  acknowledgment 
of  his  mercies :  and  that  the  salvation  of  our  souls  may 
be  advanced,  by  believing  the  mysteries  of  our  re- 
demption, and  imitating  the  examples  of  those  primi- 
tive paterns  of  piety  set  before  us.  Therefore,  on  these 
days,  we  should  be  so  far  from  looking  upon  them  as 
common  days,  or  making  them  instruments  of  vice 
and  vanity ;  or  spending  them  in  luxury  and  debauch- 
ery, intemperance,  excess,  and  sensuality :  as  the 
manner  of  some  is,  who  look  upon  an  holy-day^  as 
designed  for  a  loose  to  their  passions  and  unbounded 
pleasures ;  that  our  greatest  care  should  be,  to  im- 
prove our  time  in  the  knowledge  and  love  of  God, 
and  of  his  son  Jesus  Christ  our  Lord  ;  by  constantly 
attending  the  public  worship,  and  partaking  of  the 
blessed  sacrament,  if  it  be  administered  j  and  in  pri- 
vate, by  enlarging  our  devotions,  and  withdrawing 
ourselves  (as  much  as  possible)  from  the  affairs  of  the 
world  j  particularly  expressing  our  rejoicing  by  love 
and  charity  to  our  poor  neighbour.  If  the  holy-day  be 
such,  as  is  intended  for  our  calling  to  mind  any  mys- 
tery of  our  redemption,  or  article  of  our  faith  ;  we 
ought  to  confirm  our  belief  of  it,  by  considering  all 
those  reasons,  upon  which  it  is  built ;  that  we  may 
be  able,  to  give  a  good  account  of  the  hope  which 
is  in  us.  We  should,  from  our  hearts,  oflfer  to  God 
the  sacrifice  of  thanksgiving  ;  and  resolve  to  perform 
all  those  duties,  which  arise  from  the  belief  of  such  an 
article.  If  we  commemorate  any  saint,  we  should 
consider  the  virtues,  for  which  he  was  most  distin- 
guished, and  by  what  steps  he  arrived  at  so  great  per- 
fection :  and  then  examine  ourselves,  how  far  we  are 
wanting  in  our  duty;  and  earnestly  beg  God's  pardon 
tor  our  past  failings,  and  his  grace  to  enable  us  to  con- 
torm  our  lives  to  those  admirable  examples,  which 
the  saints  have  left  for  our   imitation. 


0f  tfjc  feam  (tnl!  f^m  of  t^c  €^mt:%     87 


V.  Jn  observing  the  fasts  of  the  church. 

As  we  are  thus  to  express  our  thankfulness  to  God, 
for  mercies  received,  and  for  the  good  examples  set 
before  us  for  our  imitation  ;  we  are,  with  the  same 
view  of  honouring  God,  by  acts  of  humiliation  and 
repentance,  to  keep  holy  ihostJast-daySy  set  apart  by 
the  church,  or  by  civil  authority,  or  by  our  ow^n  ap- 
pointment, to  humble  ourselves  before  God,  in  pun- 
ishing our  bodies,  and  afflicting  our  souls,  in  order  to 
a  real  repentance :  by  outward  tokens  testifying  our 
grief  for  sins  past,  and  using  them  as  a  means  to  se- 
cure us  from  returning  to  those  sins,  of  which  we  ex- 
press so  great  a  detestation.  And  this  must  be  done, 
not  only  by  interrupting  and  abridging  the  care  of 
our  bodies,  but  by  carefully  inquiring  into  the  state 
of  our  souls;  charging  ourselves  with  all  those  trans- 
gressions, we  have  committed  against  God's  laws ; 
humbly  confessing  them,  with  shame  and  confusion 
of  face,  with  hearty  contrition  and  sorrow  for  them  .; 
praying,  that  God  will  not  suffer  his  whole  displea- 
sure to  arise,  and  begging  him  to  turn  away  his  anger 
from  us:  by  interceding  also  with  him  for  such  spi- 
ritual and  temporal  blessings  upon  ourselves  and  others 
as  are  needful  and  convenient ;  by  improving  our 
knowledge  in  all  the  particulars  of  our  duty,  and  by 
relieving  the  wants  and  necessities  of  the  poor,  that 
our  humiliation  and  prayers  may  find  acceptance  with 
God,  And,  if  the  fast  be  public,  we  must  attend  the 
public  places  of  God's  worship :  always  taking  par- 
ticular care  to  avoid  all  vanity,  and  valuing  ourselves 
upon  such  performances :  and  therefore,  in  our  pri- 
vate fasts,  we  must  not  proclaim  them  to  others  by 
any  outward  shew  ;  that  we  may  not  appear  unto 
men  to  fast.  We  must  not  despise  or  judge  our  neigh- 
bour, who  doth  not,  and  it  may  be  he  hath  not  the 
same  reason  to  tie  himself  up  to  such  methods.  We 
must  not  destroy  the  health  of  our  bodies,  by  too  great 
austerity  3  lest  thereby  we  make  them  unfit  instru- 
ments, of  the  improvement  of  our  minds,  ^r  the  dis- 


88  €l)c  W^ok  ^ixtp  of  ilt^mtt 

charge  of  our  worldly  employments.  Particular  care 
ought  to  be  taken,  that  we  thereby  grow  not  morose 
and  sour,  peevish  and  fretful  towards  others  ;  to  which 
severity  to  ourselves  may  be  apt  to  incline  us  :  for  it 
is  so  far  from  expressing  our  repentance,  that  it  makes 
fresh  work  for  it  by  increasing  our  guilt.  Therefore, 
when  thou  fastest,  be  not  as  the  hypocrites  are,  of  a  sad 
countenance,  ^c.  Wherefore, 

Of  the  fast,  of  lent.  The  church  of  Christ  having 
in  all  ages  appointed  solemn  fasts  to  be  observed  by  her 
members  upon  particular  occasions,  we  still  retain  some 
of  them;  amongst  which,  the  fast  o^ Lent  deserves  our 
particular  regard:  concerning  which,  I  would  have  you 
make  these  observations.  As  to  the  limitation  of  time 
for  the  keeping  of  this  fast,  the  church  had  (I  suppose) 
a  respect  to  the  particular  space  of  time,  wherein  our  Sa- 
vior fasted  (which  was  forty  days)  as  what  was  esteem- 
ed a  proper  penitential  season:  and,  as  to  the  intention, 
end,  or  design  of  this  fast  of  Lent,  it  is  set  apart  as  a 
proper  season  for  mortification,  and  the  exercise  of  self- 
denial  ;  to  humble  and  afflict  ourselves  for  our  sins;  not 
by  endeavouring  to  fast  continually  forty  days,  but  by 
frequent  fastings,  as  may  be  learnt  from  the  practice  of 
ihc  church  in  all  ages;  to  punish  our  too  frequent  abu- 
ses of  God's  creatures  by  abstinence,  and  by  forbearing 
the  lawful  enjoyment  of  them;  to  form  and  settle  firm 
purposes  of  holy  obedience;  to  pray  frequently  to  God, 
both  in  private  and  public,  for  pardon  and  his  holy 
spirit ;  to  put  us  in  mind  of  that  sore  trial  and  tempta- 
tion, which  Christ  then  endured  for  our  sakes;  parti- 
cularly to  perpetuate  the  memory  of  our  Saviour's  suffer- 
ings; and  to  make,  as  it  were,  a  pubhc  confession  of  our 
belief  that  he  died  for  our  salvation ;  and  consequently, 
fitting  ourselves  to  receive  the  tokens  and  pledges  of  his 
Jove  with  greater  joy  and  gladness. 

For  which  reason,  this  christian  institution  of  Lent 
ought  to  be  spent  in  fasting,  and  in  abstinence;  accord- 
ing to  the  circumstances  of  our  health,  and  our  outward 
condition  in  the  world:  and  this  with  a  design  to  deny 
and  punish  ourselves,  and  to  express  our  humiliation  be- 
fore God  for  past  transgressions:  the  ornament  of  attire 


<Df  tf^c  fa^t  of  lent  B9 

may  be  laid  aside  i  the  frequency  of  receiving  and  pay- 
ing visits  may  be  mterrupted:  public  assemblies  for 
pleasure  and  diversion  should  be  avoided;  our  retire^- 
ments  should  be  filled  with  reading  pious  discourses,  and 
with  frequent  prayer,  and  with  examining  the  state  of 
our  minds:  and  the  public  devotion,  and  those  instruct- 
ing exhortations  from  the  pulpit,  which  are  so  generally 
established  in  many  churches  in  this  season  should  be 
constantly  attended.  Besides,  we  should  be  liberal  in 
our  alms;  and  very  ready  to  employ  ourselves,  on  all  op- 
portunities of  relieving  either  the  temporal  or  spiritual 
wants  of  our  neighbour:  For  the  Lord  says,  by  the  pro- 
phet Isaiah;  '  Is  not  this  the  fast  I  have  chosen,  to  loose 

*  the  bonds  of  wickedness,  to  undo  the  heavy  burdens, 

*  and  to  let  the  oppressed  go  free,  and  that  ye  break  ev- 
'  ery.  yoke  ?  Is  it  not,  to  deal  thy  bread  to  the  hungry ; 
'  and  that  thou  bring  the  poor,  that  arc  cast  out,  to  thine 

*  house?  when  thou  seest  the   naked,  that  thou  cover 

*  him;  and  that  thou  hide  not  thyself  from  thine  own 

*  flesh?  ch.  Iviii.  vcr.  6,  7. 

SUNDAY  II.— Part  11. 

VI.  God  must  be  honoured  in  his  word. 

Fourthly;  We  are  in  a  more  special  manner  to  ex- 
press our  reverence  to  God,  by  honouring  his  Holy 
Word  :  and  we  honour  his  holy  word,  by  hearing,  read- 
ing, and  practising,  what  is  therein  contained  for  our 
comfort  and  instruction.  This  word  of  God  is  common- 
ly called,  by  way  of  eminence,  the  Holy  Scriptures: 
which  we  are  obliged  to  search;  because  they  contain 
the  terms  and  conditions  of  our  common  salvation;  with- 
out the  knowledge  and  practice  of  which,  we  can  never 
attain  eternal  happiness ;  I  say,  whatever  is  necessary 
for  us  to  know  and  believe,  to  hope  for  and  practise,  in 
-order  to  salvation,  is  fully  contained  in  those  holy  books. 
This  then  is  the  rule  of  our  faith.  Every  doctrine,  which 
is  there  delivered,  we  must  believe:  but,  as  for  any  doc- 
trine, which  is  not  plainly  delivered  there,  and  cannot 
clearlv  be  deduced  thence;  we  are  not  bound  to  believe 

M 


90  €|)c  ID^ok  S^utp  of  ^ait 

fhatf  as  an  article  of  faith,  let  it  come  ever  so  well  recom- 
mended. Our  church  has  therefore  declared;  *  That 
'  the  holy  Scripture  containeth  all  things,  necessary  to 

*  salvation :   so  that,  whatsoever  is  not  read  therein,  nor 

*  may  be  proved  thereby,  is  not  to  be  required  of  any 

*  man;  that  it  should  be  believed,  as  an  article  of  faith> 

*  or  be  thought  requisite  or  necessary  to  salvation.*  In 

*  the  name  of  the  Holy  Scripture  we  do  understand  those 
'  canonical  books  of  the  Old  and  New  Testament,  of 
'  whose  authority  was  never  any  doubt  in  the  church. 
'  For,  the  Old  Testament,  is  not  contrary  to  the  New: 

*  For,  both  in  the  Old  and  New  Testament,  everlasting 

*  life  is  offered  to  mankind  by  Christ,  who  is  the  only  me- 

*  diator  between  God  and  man,  being  both  God  and  man:' 
And  the  things,  declared  in  scripture  to  be  the  terms  and 
conditions  of  salvation,  are  repentance  from  all  wicked 
works,  and  faith  towards  God  and  our  Lord  Jesus  Christ; 
the  belief  of  a  resurrection  from  the  dead,  and  of  a 
judgment  to  come;  and  a  life  of  virtue,  or  suitable  obe- 
dience to  our  Lord's  express  commands  in  the  gospel. 

These  necessary  things  are  there  treated,  with  so  much 
plainness  and  clearness;  as  to  be  sufficiently  understood 
by  those,  who  make  a  right  use  of  their  reason,  and  read 
them  with  the  respect  and  reverence  due  to  the  oracles 
of  God;  with  humility  and  modesty,  from  a  sense  of  our 
own  weakness  and  God's  perfection;  and  with  earnest 
prayer,  for  the  divine  assistance.  Moreover;  they,  who 
expect  to  reap  benefit  by  reading  the  holy  scriptures^ 
must  diligently  consider  the  design  of  the  author  of  each 
book  of  scripture,  and  what  is  che  subject  he  chiefly 
handles,  with  the  occasion  of  his  writing:  they  must 
explain  difficult  places,  by  those  which  are  more  clear; 
must  distinguish,  between  literal  and  figurative  expres- 
sions; and  never  have  recourse  to  metaphors  and  figures, 
but  when  somewhat  absurd  arises  from  their  being  ta- 
ken in  a  proper  and  literal  sense:  they  must  confine 
themselves^  to  the  natural  signification  of  words,  the  usu- 
al forms  of  speech,  and  the  phrase  of  scripture:  they 
must  acquaint  themselves,  with  the  common  usages  and 

•  See  the  6th  and  Tth  Articles  of  ReligJoa. 


''    <^f  fjonourins  a3ob  in  Iji^  Jl^otb .  ^  \ 

customs  of  those  times,  in  which  they  were  written,  to 
which  many  expressions  alkide:  they  must  not  make  ei 
ther  side  of  the  question  in  dispute,  the  reason  of  their 
interpretation  i  for  this  is,  to  make  it  a  rule  of  interpret- 
ing scripture,  not  a  question  to  be  decided  by  it.  Again, 
they  must  apply  general  rules  to  particular  cases;  it  be- 
ing impossible,  scripture  should  comprehend  all  special 
cases,  which  are  infinite:  And,  where  there  is  any  difH- 
culty,  nothing  adds  greater  light,  than  the  consulting 
those  primitive  and  faithful  witnesses;  v/ho  learned  the 
true  sense  of  the  scriptures,  from  the  authors  thems.elves. 
Without  some  such  means  no  author  can  be  well  under- 
stood; and  it  is  for  this  reason,  that  I  would  exhort  a  dil- 
igent and  constant  attendance,  to  hear  this  word  explain- 
ed and  enforced  in  catechising  and  preachins;.     For, 

III  catechising.  First,  Catechising  is  a  peculiar 
method  of  teaching  the  ignorant,  by  question  and  an- 
swer; adapted  to  the  meanest  capacities,  for  their  more 
ready  instruction  in  the  first  and  necessary  rules  or  prin- 
ciples of  our  holy  religion;  and  is  of  very  ancient  datQ, 
in  the  practice  of  the  christian  church.  And  as  to  the 
great  usefulness  of  it,  catechising  hath  a  particular  ad- 
vantage, as  to  children;  because  they  are  subject  to  for- 
getfulness,  and  want  of  attention.  Now  catechising  is 
a  good  remedy  against  both  these  ;  because,  by  ques- 
tions put  to  them,  children  are  forced  to  take  notice  of 
what  is  taught,  and  must  give  some  answer  to  the  ques- 
tion that  is  asked:  and  a  catechism,  being  short,  and 
containing  in  a  little  compass  the  necessary  principles  ot 
religion;  it  is  the  more  easily  remembered.  Again,  the 
great  usefulness,  and  indeed  the  necessity  of  it  plainly 
appears  by  experience:  for  as  Solomon  observes,  '  Train 
'  up  a  child  in  the  way  he  should  go ;  and,  when  he  is 
'  old  he  will  not  depart  from  it:'  so  it  very  seldom  hap- 
pens, that  children,  who  have  not  been  catechised,  have 
any  clear  and  competent  knowledge  of  the  principles  ot 
religion  ever  after;  and,  for  want  of  this,  are  incapable 
of  receiving  any  great  benefit  from  preaching,  which  sup- 
poses persons,  to  be  in  some  measure  instructed  before- 
hand in  the  main  principles  of  religion.  Besides,  if  they 


have  no  principles  of  religion  fixed  in  them,  they  be- 
come an  easy  prey  to  seducers. 

A  duty  on  parents  and  masters^  S(c.  I  would  there- 
fore recommend,  to  parents  and  masters  of  familieSy 
this  way  of  instructing  their  children  and  servants  : 
For  I  do  not  think,  that  this  work,  should  lie  wholly 
upon  ministers.  Ye  must  do  your  part  at  home  ;  who 
]iving  always  with  your  families,  have  better  and 
more  easy  opportunities  of  fixing  the  principles  of  re- 
ligion upon  your  children  and  servants.  Neither  must 
such,  as  have  been  so  unfortunate  as  to  grow  in  years 
without  this  instruction,  imagine  they  are  exempt 
from  it :  for,  as  soon  as  they  are  able,  to  see  their  own 
danger  and  discover  their  own  ignorance  ;  they  must 
apply  in  good  earnest,  to  this  means  of  obtaining  the 
first  things  to  be  known  in  the  christian  religion. — 
Therefore,  whoever  he  be,  of  what  age  and  condition 
soever,  who  finds  himself  ignorant  of  the  mysteries  of 
his  religion  and  service  of  God,  or  in  any  degree  feels 
a  want  of  any  part  of  necessary  saving  knowlege  ;  let 
him  (as  he  lovea  his  soul,  and  would  rescue  it  from 
eternal  death)  seek  out  for  instruction,  first,  by  the 
means  of  catechising;  and  then  he  shall  profit,  thro' 
God's  grace  by  the  word  p^reached.     For, 

The  use  of  sermons.  Secondly,  Preaching  is  not 
only  a  publication  of  God's  mercy,  favour,  blessings, 
grace  and  promises  to  those,  who  love  him  and  keep 
his  commandments;  but  it  is  also  a  declaration  of 
those  threats  and  punishments,  recorded  in  the  word 
of  God,  against  the  obstinate  and  evil-doer.  Its  use 
is  put  to  us  in  mind  of  our  duty,  and  to  exhort  and  as- 
sist us  to  withstand  those  lusts  and  temptations,  which 
set  us  at  enmity  with  God,  Consequently  we  honour 
God,  by  attending  to  his  holy  word  (when  it  is  read 
and  preached  to  us)  with  a  resolution  of  mind  to  per- 
form, what  we  shall  be  convinced  is  our  duty  :  v^^ith 
sujch  a  submission  of  our  understanding,  as  is  due  to 
the  oracles  of  God  ;  and  with  a  particular  application 
of  general  instructions  to  the  state  of  our  own  minds, 
that  we  may  grow  in  grace,  and  in  the  knowledge  of 
God  t^ie  Father,  and  of  our  Lord  and  Saviour  Jet- 


<©f  fjonouriitg  45oti  iii  fjiief  Wotti,  93 

sus  Christ.  Therefore,  at  hearing  the  Word  preached, 
we  should  give  our  attention  with  great  reverence  ; 
and  take  heed,  how  we  hear  :  lest  our  negligence  be 
interpreted,  as  a  contempt  of  that  authority  which 
speaks  to  us :  and  not  behave,  as  some  do  ;  who,  at 
church,  place  their  public  worship,  not  in  their  hearts 
and  knees,  but  in  lolling,  gazing,  and  unseemly  ges- 
tures ;  and  employ  their  ears  (the  channel,  by  which 
faith  is  conveyed  into  our  souls)  not  to  hear  their  du- 
ty, but  to  find  some  unreasonable  fault  with  their 
teacher :  For,  instead  of  improving  by  the  word  of 
God,  preached  for  their  instruction;  when  they  re- 
turn home,  their  whole  discourse  turns  upon  the  man, 
and  not  his  sermon.  Such  hearers  never  want  subject 
of  complaint  against  the  preacher :  that  they  may,  in 
some  measure,  screen  their  neglect  of  their  duty  to 
God,  their  neighbour,  and  themselves ;  Thus,  at  one 
time  they  find  fault  with  his  memory,  because  too 
short;  or  with  his  sentences,  because  too  long  :  if  he 
be  young,  they  despise  his  youth  ;  and  say,  that  he 
does  but  prate  :  if  he  be  aged,  they  seldom  scruple  to 
term  his  zeal  for  their  souls  and  bis  good  instructions, 
the  dictates  of  a  man  in  his  dotage,  who  knows  not 
what  he  says.  Again,  if  he  preach  in  a  plain  style, 
suitable  to  weak  capacities  ;  they  call  him  a  sloven, 
a  bad  master  of  language  :  if  he  be  solid,  then  he 
preaches  flat ;  but  if  he  be  not  plain,  then  he  is  too 
witty ;  and,  if  not  solid,  he  is  certainly  accused  of  lev- 
ity, and  of  ridiculing  the  word  of  God  :  if  he  be  un- 
learned, they  justly  say,  he  is  not  worthy  of  so  great  a 
calling  ;  and  if  he  he  endued  with  the  qualifications  of 
a  good  pastor  and  teacher,  he  is  immediately  pro- 
claimed unfit  for  so  plain  and  ignorant  people.  Jn 
fine,  when  the  sermon  must  be  confessed  to  be  very 
excellent,  then  they  say,  he  preaches  for  gain  ;  and 
it  it  be  but  ordinary,  they  cry,  they  can  read  as  good 
at  home.     But  now, 

The  end  of  hearing  a  good  ser?no7i.  What  can  be 
thought,  to  be  the  end  of  such  men  ?  God  may  justly 
give  them  up,  to  a  reprobate  mind;  and  withdraw 
that  grace,  which  they  have  abused :  and  then,  it  is 


94  f^C  %M)0\t  SDUtp  Of  ^i\. 

no  wonder,  they  turn  the  most  serious  things  into  ri- 
diculci  and  hear  the  terrors  of  the  Lord  without  the 
least  sense  of  their  own  guilt.  God  grant,  this  be  not 
the  case  of  many  ^  who  stay  from  church,  under  a 
pretence  that  they  cannot  benefit  under  such  and  such 
a  minister  !  And  Jet  not  those,  who  constantly  attend 
on  stated  days  to  hear  God's  word  preached,  and  yet 
continue  in  their  habitual  sins ;  let  them  not  think, 
they  have  honoured  God  !  No.  The  way  to  rever- 
ence God  by  honouring  his  word,is  not  to  imagine, 
that  when  we  have  been  affected  with  a  sermon,  the 
great  end  of  hearing  is  fulfilled ;  for  we  must  apply 
those  good  instructions  and  exhortations,  in  such  a 
manner,  as  to  enable  us  to  conquer  our  most  secret 
sins.  Sins  are  the  distempers  of  the  soul ;  and  God 
has  prescribed  this,  as  a  means  of  its  cure.  There- 
fore, as  no  patient  can  hope  for  the  cure  of  his  bodily 
infirmities,  by  talking  with,  or  only  looking  upon  the 
physician,  and  his  prescriptions  and  medicines;  so  nei- 
ther can  any  man  hope  to  be  released  from  his  sins  ; 
if  he  never  apply  God's  word,  to  enable  him  toes- 
chew  evil  and  to  do  good.  The  main  matter  then  of 
]>earing  a  sermon,  is  the  putting  useful  instructions 
into  practice  3  for,  when  God  enlightens  our  minds, 
it  is  our  business  to  walk  as  children  of  light:  We 
must  never  despair  of  conquering  our  evil  habits,  nor 
be  discouraged  in  prosecuting  the  convictions  of  our 
own  consciences;  for  a  strong  resolution,  with  the  as- 
sistance of  God's  grace,  will  overcome  great  diffitul- 
ties.  Let  us  therefore  never  measure  our  godliness, 
by  the  number  of  sermons,  at  which  we  are  present ; 
as  if  that  outward  mark  of  reverence  to  God  were 
any  sure  mark  of  a  good  christian  :  But  let  us  estimate 
our  obedience  to  God,  and  the  reformation  of  our 
manners,  by  the  quantity  of  the  good  fruit,  which  the 
dew  of  God's  grace,  through  the  ministration  of  the 
word,  has  enabled  us  to  bring  forth  ;  without  which 
disposition  of  heart,  all  our  hearing  will  only  draw  the 
heavier  judgments  of  God  upon  us:  because  we  hear 
and  know  our  master's  will,  and  do  it  not 


honour  Hue  to  <i!5oti  in  iyx^  Maamm^,    05 


VII.  Honor  due  to  God  in  his  Sacraments. 

Fifthly^  The  great  mark  of  a  christian  duty  to  God 
is  the  honouring  him  in  his  Sacraments  of  baptism  and 
the  Lord's  supper ;  which  are  outward  and  visible  signs 
of  inward  and  spiritual  grace  given  unto  us,  ordained  by- 
Christ  himself,  as  a  means  whereby  we  receive  the  same, 
and  a  pledge  to  assure  us  thereof.  In  which  description 
we  are  taught  that,  to  constitute  a  sacrament,  there  must 
htj^firsti  some  visible  sign  of  it,  apparent  to  our  senses  : 
secondli),  this  sign  must  represent  some  spiritual  grace 
and  favour  vouchsafed  us  by  God :  thirdljj,  that  outward 
sign  must  be  of  Christ's  own  institution:  Sind,/ourt/ilij, 
it  must  be  appointed  by  him  as  the  means  of  conveying 
to  us  this  inward  grace,  and  as  a  token  of  assurance  that 
he  will  bestow  the  one  upon  those  who  do  worthily  re  • 
ceive  the  other.  And  we  are  not  to  doubt,  but  that  in 
the  right  use  of  the  outward  signs  of  water,  and  bread 
and  wine,  he  will  by  the  power  of  his  spirit,  though  in 
a  manner  unknown,  because  not  necessary  to  be  revealed 
to  us,  convey,  and  confirm,  in  baptism,  and  in  the  Lord's 
supper,  to  the  worthy  receivers  thereof,  the  divine  grace 
signified,  according  to  his  own  most  true  promise  and 
engagement.  And  therefore  we  must  consider  both 
these  sacraments  under  those  particular  properties.  And;, 
first,  concerning  baptism. 

Of  Baptism  and  its  Benefits.  By  the  sacrament  of 
Baptism  we  are  initiated  into  the  profession  of  Christi- 
anity, and  admitted  to  the  terms  of  the  christian  cove- 
nant. I  say,  baptism  delivers  us  from  the  vengeance  of 
God,  by  cleansing  us  from  the  guilt  and  power  of  sin. 
by  taking  us  into  a  covenant  of  grace  and  favour  with 
Godj  and  by  infusing  a  principle  of  new  life  into  our 
souls,  to  enable  us  to  Uve  according  to  God's  laws,  and 
to  attain  that  everlasting  happiness,  which  is  the  free  gift 
of  God  in  Christ.  Or,  as  our  church-ofHce  explains  it, 
*  Baptism  doth  represent  unto  us  our  profession,  which  is 
to  follow  the  example  of  our  saviour  Christ,  and  to  be 
made  like  unto  him^  that  as  he  died,  and  rose  again  for 
'  us  so  should  we  v/ho  are  bart;zed,.  die  from  sin,  and  rise 


96  €fje  Jl^Sok  ^ntp  of  ^w. 

again  unto  righteousness;  continually  mortifying  all  ouf 
evil  and  corrupt  affections,  and  daily  proceeding  in  all 
virtue  and  godliness  of  living.  Nevertheless  we  must 
not  dare  to  take  upon  us  to  exclude  any  from  all  hope  of 
God's  mercy  in  extraordinary  cases,  as  the  want  of  op- 
portunity or  capacity  of  receiving  it.  To  pronounce 
positively  of  their  salvation  we  have  no  warranty  because 
the  promises  of  salvation,  as  the  gospel  declares  them  to 
us  (and  we  have  no  promises  of  salvation  but  in  the  gos- 
pel) arc  only  made  to  those  that  believe  in  Jesus  Christ, 
and  enter  into  his  covenant  by  baptism.  On  the  other 
side,  to  pronounce  of  their  damnation  seems  very  harsh 
and  uncharitable:  nor  do  I  know  that  any  in  the  scrip- 
ture are  threatened  witn  damnation,  but  such  as  reject  the 
gospel  after  it  is  preached  to  them,  or  dishonour  their 
profession,  after  they  have  embraced  it,  by  a  wicked  un- 
holy life ',  neither  of  which  can  be  said  of  those  we  are 
now  speaking  of.  We  ought  therefore  to  leave  them  to 
the  uncovenanted  mercies  of  God,  if  I  may  so  speak. 
For  this  we  are  certain  of,  that  the  Judge  of  all  the  earth 
will  do  right:  nor  will  he  demand  the  tale  of  bricks  where 
he  hath  allowed  no  straw  to  make  them.  But  as  the  Jews 
were  obliged,  under  the  severest  penalty,  to  be  circum- 
cised, and  keep  the  passover^  so  our  guilt  and  danger 
will  be^  proportionably  great  by  not  receiving  baptism, 
when  it  is  in  our  power;  it  being  of  the  highest  author- 
ity, and  the  distinguishing  badge  of,  as  well  as  admission 
into,  our  most  excellent  profession.  And  since  we  are 
the  offspring  of  Adam,  and  consequently  subject  to  death 
by  his  fall  J  how  can  we  be  made  partakers  of  that  re- 
demption, which  Christ  hath  purchased  for  the  children 
of  God,  if  we  do  not  enjoy  the  advantage  of  that  me- 
thod which  is  alone  appointed  by  Christ  for  us  to  become 
members  of  God's  kingdom?  For  Jesus  himself  hath 
assured  us.  Except  one  be  born  of  water  and  the  spir- 
it, he  cannot  enter  inco  the  kingdom  of  God.  And 
therefore  it  was  the  constant  custom  of  the  primitive 
church  to  administer  baptism  to  infants  for  the  remis- 
sions of  sins,  by  and  under  such  conditions,  vows,  or 
obligations,  to  which  they  were  to  consent,  and  according 
to  which  they  were  to  endeavour  to  regulate  their  con- 


m  tlfje  moW  in  55ajitijSfni.  97 

duct  through  this  world  in  their  way  to  heaven.  And 
this  practice  was  esteemed  by  the  best  tradition  to  be 
derived  from  the  apostles  themselves i  and  is  therefore 
still  retained  and  enjoined  by  our  church,  which  obliges 
ajl  persons  coming  to  be  bapdsed,  either  by  themselves 
or  sureties,  to  promise  and  vow,  that  they  will  renounce 
the  devil  and  all  his  works,  the  pomps  and  vanities  of 
this  wicked  world,  and  all  the  sinful  lusts  of  the  flesh  j 
to  believe  all  the  articles  of  the  christian  faith  ;  and  to 
keep  God's  holy  will  and  commandments,  and  to  walk 
in  the  same  all  the  days  of  their  life. 

Where,  by  the  devi/j  we  mean  all  the  fallen  angels,  of 
which  one  is  chief,  prince,  or  head;  that  great  enemy  of 
Christ  and  his  church,  who,  having  seduced  our  first  pa- 
rents, hath  ever  since  had,  through  God's  permission,  a 
great  power  in  the  world,  and  still  seeketh  our  destruction, 
by  tempting  us  to  sin,  and  then  accusing  us  to  God  for 
it.  And  the  works  of  the  devil  are  all  wickednesses  and 
vices,  but  in  particular  all  idolatry,  witchcraft,  fortune- 
telling,  and  dependance  on  the  creatures;  and  especially 
the  crimes  of  which  the  devil  is  principally  guilty,  and 
tempts  men;  such  as  pride,  envy,  murder  in  fact  or  in 
the  heart,  lying,  deceiving,  and  misleading,  especially  in 
matters  of  religion.  And  when  we  renounce  the  devil 
and  all  his  works,  we  reject  and  withstand  that  usurped 
power  and  dominion,  which  he  exercises  in  the  world,  wc 
resist  his  personal  temptations,  and  engage  in  no  kind  to 
be  partakers  of  his  crimes,  as  wc  would  not  share  in  his 
punishment. 

0/  the  vows  of  Baptism.  By  renouncing  the  pomps 
and  vanities  of  this  wicked  world,  we  are  to  understand, 
not  that  the  world,  which  God  hath  created,  or  ajiy  of 
its  natural  enjoyments,  are  evil:  but  that  the  things  to  be 
renounced  are  the  evil  customs  of  the  world,  the  vicious 
fashions,  and  the  corrupt  practices,  that  prevail  in  it;  all 
methods  of  ambition  and  grandeur,  inconsistent  with  in- 
tegrity and  virtue;  and  all  such  sore?  of  diversions  and 
entertainments,  as  plainly  tend  to  corrupt  good  man- 
ners. And  by  the  vanities  of  the  world  we  arc  lo  un- 
derstand riches  unjustly  gotten,  or  vainly  and  prolusely 
squandered  away  in  riotous  living,  or  pursued  vvidi  insa- 

N 


98  €fjc  W^tiit  SDutp  of  ^nn, 

riable  covetousness,  which  leads  men  into  temptation  and 
a  snare,  and  into  many  foolish  and  hurtful  lusts,  which 
drown  men  in  destruction  and  perdition.  Thus  chris-' 
tians  absolutely  renounce  the  yielding  themselves  up  to 
all  excess  either  in  diet,  sports,  or  apparel;  and  the  set- 
ting their  hearts  upon  the  wealth  or  greatness  of  the 
world,  or  on  those  customs  and  practices  of  worldly  men, 
which  are  in  themselves  sinful:  and  they  so  far  renounce 
the  honours  and  riches  of  the  world,  as  not  to  be  am- 
bitious of  the  former,  nor  covetous  of  the  latter;  and, 
in  general,  do  hereby  look  upon  themselves  debarred 
from  having  more  to  do  than  what  is  necessary,  with 
any  thing  in  the  world,  which  may  be  like  to  prove,  an 
occasion  of  sin  to  them,  or  that  may  probably  tend  to 
turn  them  from  God,  and  draw  off  their  mind  from  the 
other  world. 

As  to  the  sinful  lusts  of  the  Jleshy  they  are  thus  reck- 
oned up;  adultery,  fornication,  uncleanness,  lascivious- 
ness,  idolatry,  witchcraft,  hatred,  variance,  emulation, 
wrath,  strife;  sedition,  heresies,  envying,  murders,  drun- 
kenness, revellings,  and  such  like:  and  consequently  to 
renounce  all  the  sinful  lusts  of  the  flesh  is  to  avoid  adul- 
tery and  fornication,  rioting  and  drunkenness,  and  all 
that  filthiness  of  the  flesh  and  spirit,  which  is  inconsist- 
ent with  christian  purity,  and  will  render  us  unclean  in 
God's  sight.  Finally;  christians  in  their  baptism  abso- 
lutely renounce  all  desires  whatsoever,  which  fasten  upoa 
any  forbidden,  and  therefore,  unlawful  object;  so  as  ne- 
ver to  give  any  indulgence,  or  consent  to  them,  much 
less  must  they  follow,  or  be  led  by  them,  to  the  com- 
mission of  any  sinful  act. 

By  the  articles  of  the  clmsfioji  faith  we  are  to  un- 
derstand all.  those  doctrines  of  religion,  for  which  we 
have  the  authority  of  Christ  and  his  apostles;  the  fun- 
damental points  whereof  are  summed  up,  in  that  form  of 
sound  words,  which,  because  it  contains  the  heads  of 
the  doctrine  preached  by  the  apostles,  and  was  compiled, 
for  the  most  part,  in  or  near  their  times,  is  called  the 
apostle's  creed:  to  which  we  are  not  only  to  assent;  buc 
we  are  also  strictly  obliged  by  our  baptismal  vow  to  learn 
them,  both  as  to.  the  words  and  meaning  of  them,    Fos- 


the  nature  of  that  faith,  which  we  are  to  give  to  the 
articles  of  our  creed,  is  such  an  assent  as  must  be  sin- 
cerely from  the  heart :  according  to  that  saying  in  the 
eighth  chapter  of  ActSj  If  thou  believest  with  all  thine 
heart,  thou  mayest  be  baptized:  it  must  be  active, 
and  work  by  love,  and  stedfast  without  wavering  ; 
not  only  believing  the  great  benefits  and  promises  of 
God  to  marjkind,  but  gratefully  accepting  of  the  same 
by  a  dutiful  obedience  and  resignation  to  God  through 
Christ :  without  this,  it  wUl  little  avail  us  to  believe 
aJl  the  articles  of  the  christian  faith. 

By  the  promise  to  keep  God's  holy  zvill  and  com- 
mandmentSj  we  are  bound  by  vow  to  yield  a  universal 
obedience  unto,  and  to  keep  as  long  as  we  live,  our 
good  resolutions;  not  to  break,  but  to  keep  the  ten  com,- 
mandments  of  the  moral  law  :  for  baptism,  and  faith, 
and  resolutions  of  obedience  are  nothing;  unless  they 
produce  the  real  fruits  of  a  virtuous  and  good  life. — 
The  just  shall  live  by  faith :  but,  if  any  man  draw 
back,  my  soul  shall  have  no  pleasure  in  him.  The 
meaning  of  which  is,  not  that  men,  in  this  frail  and 
mortal  state,  can  continue  without  sin ;  but  that  they 
must  press  toward  the  mark,  for  the  prize  of  the  high 
calling  of  God  in  Christ  Jesus ;  constantly  endea- 
vouring to  keep  all  God's  commandments ;  under 
which  are  included  all  those  particular  precepts  of  the 
Old  and  New  Testament,  which  are  reducible  to  one 
another  of  those  heads  :  for,  as  Jesus  himself  observes, 
On  these  commandments  hang  all  the  law  and  the 
prophets,  No  one  sin  must  reign  in  us  ;  the  only  tru^ 
religion  is  to  do  whatever  God  commands;  and  that, 
because  he,  from  whom  we  have  received  all  that  wc 
have,  and  to  whom  we  owe  all  that  we  can  do,  com^ 
mands  it.  All  other  schemes  open  a  door  to  confusion 
and  licentiousness.  We  must  either  foUovy  God's  will, 
and  be  determ  i  ned  by  it ;  or  we  must  set  up  our  own  head- 
strong self-will  in  opposition  to  his  unerring  wisdom 
How  much  then  do  they  derogate  from  the  hpnour  of 
God,  who  represent  religion  as  an  unprofitable  and  un-. 
pleasant  task  I  when  it  is  plain  to  any  man,  that  con- 
siders things  rightly,  and  is  not  under  the  prejudice  yf 


lOQ  €8e  Wf^ok  2Dutp  of  <^a\h 

his  lusts  and  passions,  that  the  great  design  of  rehgion 
is  to  make  us  happy  here,  as  well  as  hereafter;  that 
all  its  rules  and  precepts  are  most  admirably  suited 
to  this  end  There  is  nothing  in  religion,  but  what 
tends  to  make  our  lives  easy,  cheerful,  and  contented  ; 
nothing  but  what  is  suitable  to  our  natures,  and  agree- 
able to  the  dictates  of  right  reason  ;  nothing  but  what 
will  enoble  our  minds,  enlarge  our  understandings, 
and  inspire  us  with  a  generous  principle  of  universal 
love,  and  ch:arity,  and  goodwill  to  mankind;  in  short, 
the  commands  of  God  arc  not  grievous,  but  his  yoke 
is  easy,  and  his  burden  light. 

Thus  I  have  shown  you  the  nature  of  the  vows  in 
baptism  :  and  now  I  must  inform  you,  that  except  a 
christian,  when  arrived  at  years  of  understanding, 
shall  believe  and  do,  as  promised  by  his  sureties  in  bap- 
tism, he  will  certainly  forfeit  all  the  benefits  thereof; 
which  are  the  gracious  promises  of  pardon  and  forgive- 
ness of  sin  upon  our  true  repentance  ;  the  assistance 
of  God's  blessed  spirit,  and  the  influences  of  his  grace 
to  enable  us  to  work  out  our  salvation  ;  the  benefit  of 
Christ's  intercession  in  heaven,  where  he  is  an  advo- 
cate for  us  with  the  Father  ;  a  share  in  all  those  pro- 
mises of  care  and  protection  made  to  the  church;  and 
an  inheritance  incorruptible  and  undefiled,  a  crown 
of  glory  that  fadeth  not  away.  Because  the  benefits 
promised  by  God  in  baptism  are  jfhat  part  of  God's 
covenant  with  man,  which  we  have  no  reason  to  hope 
we  shall  obtain,  till  we  comply  with  our  promises 
made  to  him  in  that  sacrament ;  which  by  God's  help 
we  are  always  able  to  do  :  for  God  can  never  be  sup- 
posed to  command  or  require  more  of  us,  than  what  he 
enables  us  to  perform.  Therefore,  both  in  justice, 
and  in  regard  of  our  own  interest,  we  are  bound  to 
stand  to  his  covenant,  which  was  made  in  our  name 
by  our  godfathers  and  godmothers,  because  they  pro- 
mised no  more  than  what  is  implied  in  the  very  nature 
of  baptism.  All  mankind  are  in  the  hands  of  God's 
unlimited  goodness  :  yet  his  covenanted  mercies  are 
the  peculiar  lot  and  portion  of  christians,  the  members 
of  Christ's  holy  church,  who  honoured  God  by  a  due 


#f  SDibinc  l!!clJdation»  loi 

discharge  of  those  things  promised  in  baptism  ;  of 
which  promises  you  have  already  been  taught  what 
that  first  vow  obhges  to  renounce  j  namely,  the  devil 
and  all  his  works,  the  pomps  and  vanities  of  this  wick- 
ed world,  and  all  the  sinful  lusts  of  the  flesh.  And 
therefore  let  us  now  proceed  to  inquire  what  that  faith 
is,  to  which  we  give  our  assent,  when  we  profess  to 
believe  all  the  articles  of  the  christian  faith ;  of  all 
which  articles  we  shall  treat,  after  that  I  have  laid 
down  some  instructions,  concerning  divine  revelation, 
and  given  some  convincing  reasons  for  its  certainty. 


SUNDAY  III. 

Of  divine  revelation,  and  its  difficulties,  evid.encesy 
and  excellency.  II.  0/ faith  in  one  God.  III.  The 
Father  almighty^  maker  of  heaven  and  earth.  IV- 
Of  God's  providence,  «72f/<7/ chance,  fortune,  neces- 
sity and  fate.  V.  Of  the  Trinity  or  three  Persons 
in  the  Godhead,  and  zvhy  difficult  to  be  believed. — 
VI.  Of  faith  in  Jesus  Christ,  our  Lord;  an  objec- 
tion against  this  faith  anszvered.  VII.  The  angel's 
7nessage  to  the  virgin  Mary ;  and  VIII.  Of  the  in- 
carnation and  birth  of  Christ. 


I.  Of  Divijie  Revelation. 

V^ONCERNING  a  divine  revelation,  the  proofs  are 
three  :  ,first,  they  may  relate  to  the  person  inspired ; 
secondhj,  to  those  that  received  the  matter  revealed 
from  the  persons  inspired;  thirdly,  to  those  that  live  re  ■ 
rhote  from  the  age  of  the  inspired  persons;  as  is  the  case 
of  all  christians  since  the  time  of  Christ,  and  the  apos- 
tles his  successors.  For,  if  the  Almighty  vouchsafeth 
to  make  a  revelation,  or  manifest  and  discover  any 
truth  or  thing  to  a  man,  of  which  he  was  before  ig- 
norant; it  is  very  reasonable  to  think,  that  he  will  sat- 
isfy the  person  concerning  the  reality  of  it ;  for  it  can- 


102  €8c  W^ok  SDtttp  of  <S^m. 

not  signify  any  thing,  or  have  any  effect  upon  the  man, 
unless  he  be  satisfied  it  is  such.     And 

The  assurance  of  a  divine  revelation,  as  to  the  per- 
son himself,  is  most  probably  wrought  by  the  great 
evidence  it  carries  of  its  divine  original.  In  God's 
manifesting  himself  to  the  prophets,  there  was  such 
a  powerful  representation  on  the  part  of  the  messen- 
ger of  God's  will,  and  that  clearness  of  perception 
on  the  part  of  the  person  inspired,  or  to  whom  he 
was  sent,  as  did  abundantly  make  good  those  phrases 
of  vision  and  voice,  by  which  it  is  described  in  scrip- 
ture :  and  sometimes  there  was  added  some  sign  of 
supernatural  proof  j  as  in  the  case  o^  Gideon  and  Mo- 
ses. By  those  examples  we  may  perceive,  why  a  good 
man  has  that  certainty,  which  the  deluded  person 
wants  j  because  a  good  man,  when  he  is  inspired  and 
reflects  upon  it,  and  diligently  considers  the  assurance 
which  he  finds  in  his  mind^  can  give  a  rational  ac- 
count of  it  to  himself,  which  the  deluded  person  can- 
not have  ;  whose  positiveness  often  arises  from  pride 
and  self-conceit,  which  have  no  small  influence ;  but 
more  especially  from  a  disordered  imagination  or 
fancy,  which  interrupts  the  operations  of  the  mind  ; 
whereas  a  real  inspiration  will  bear  the  test  of  the 
prophet's  reason,  and  the  people's  examination. 

Again  ;  the  truth  of  such  a  revelation  may  be  judg- 
ed of,  from  the  reasons  why  we  ought  to  believe  the 
persons  pretending  to  inspiration,  whose  known  pro- 
bity and  approved  integrity  clear  them  from  all  sus- 
picion of  imposture;  and  whose  prudence  and  under- 
standing set  them  above  being  deceived  :  also  from 
the  extraordinary  evidence  and  testimony  of  miracles: 
the  prediction  of  future  events  3  and,  above  all  from 
the  matter  of  the  revelation  ;  which,  when  it  con- 
cerns mankind  in  general,  must  be  worthy  of  God, 
as  proceeding  from  him,  and  must  tend  to  the  advan- 
tage, the  satisfaction,  and  happiness  of  mankind,  tp 
whom  the  revelation  is  made.  For  justice,  holiness, 
and  goodness  are  as  necessary  and  essential  to  our 
thoughts  of  God,  as  powers  and,  consequently,  a  rev- 


<9i  SDibine  nctjclatiom  10I5 

elation,  that  contradicts  those  attributes,  cannot  come 
from  the  Father  of  truth. 

And  the  necessity  and  reasonableness  of  this  evi- 
dence shews  it  to  be  a  proof  of  the  highest  nature  : 
for  it  being  such  as  every  man,  who  is  master  of  sense 
and  reason,  can  judge  of  j  so  it  is  what  every  man 
ought  to  be  determined  by.  For,  as  in  all  other  things 
which  have  been  done  at  a  great  distance  of  time  ; 
so  the  evidence  necessary  to  satisfy  us  of  the  truth,  and 
to  oblige  us  to  believe  that  revelation  to  be  sent  trom 
God  by  divers  persons,  and  m  divers  manners,  is  the 
credible  report  of  eye  and  ear  witnesses  concerning  the 
miracles  that  have  been  wrought,  and  the  predictions 
that  have  been  foretold,  to  prove  persons  inspired,  con- 
veyed down  to  us  in  such  a  manner,  and  with  such  evi- 
dence, as  that  we  have  no  reason  to  doubt  of  the  truth 
of  them;  besides,  the  inward  evidence  of  the  chris- 
tian revelation  confirms  the  outward  evidence  that 
was  given  to  it :  for,  as  it  excels  all  other  formsof  re- 
ligion, that  ever  appeared  in  the  world  ;  so  it  is  every 
way  worthy  of  God,  entirely  beneficial  to  his  crea- 
tures, and  agreeable  to  the  best  reason  and  sense  of 
human  nature. 

The  scripture,  though  deep,  is  clear  in  every  doc- 
trine that  tends  to  the  glory  of  God,  the  good  of  man- 
kind, and  the  benefit  of  our  own  souls.  So  far  God  has 
gone;  and  further  than  this  he  needed  not  go,  to  answer 
the  end  of  a  revelation.  Whatever  things  there  are 
in  it  hard  to  be  understood,  and  a  moderate  application 
cannot  clear  up,  they  may  exercise  the  abilities  of  the 
curious,  but  are  not  necessary  to  edify  the  bulk  of  man- 
kind. Any  man,  who  diligently  and  impartially 
searches  the  scriptures,  comparing  place  with  place,, 
interpreting  the  darker  passages  bv  the  clearer,  and 
attending  to  the  scope  and  design  of  the  author,  may 
furnish  himself  with  an  intelligible,  consistent,  and 
determinate  rule  of  faith  and  practice ;  may  derive 
thence  hopes  full  of  a  blessed  immortality ;  and 
find  there  that  beautiful  assemblage  of  moral  truths, 
clear  and  unmixed,  which  lie  scattered  through  the 


104  ft^t  3Bj)oIc  SDutp  of  09an. 

writings  of  all  the  philosophers,  and  are  in  them  blend- 
ed with  pernicious  errors.  Whereas  other  writers 
took  things  in  too  high  a  key,  and  were  proud  to  soar 
above  the  level  of  common  apprehensions ;  but  the 
inspired  writers  stoop  to  the  lowest  capacities,  at  the 
same  time  that  they  enlighten  the  highest.  Whatever 
precept  is  briefly  and  in  general  terms  delivered  in 
one  place,  is  more  clearly  and  distinctly  unfolded  in 
another  :  and  where  there  is  the  addition  of  any  doc- 
trine, which  natural  reason  could  not  discover,  it  is  so 
far  from  contradicting  the  plain  and  evident  sense  of 
mankind,  that  upon  consideration  it  appears  highly 
useful  to  us  in  the  state  in  which  we  now^  are.  For 
the  great  fears  and  doubts  of  mankind,  concerning  the 
way  of  appeasing  the  offended  justice  of  God,  are  re- 
moved, and  the  dishonour  that  was  done  to  his  justice 
and  holiness  satisfied  by  the  death  of  Christ.  A  man 
may  look  into  his  Bible,  and  see  plainly  there  what 
will  become  of  him,  when  the  present  scene  is  shifted, 
as  to  his  most  important,  I  had  almost  said,  his  only 
concern,  a  future  state;  who,  if  he  were  left  to  him- 
self, the  more  he  considered  the  point  on  every  side, 
the  more  he  would  find  himself  bewildered  in  doubts, 
without  coming  to  any  determination.  Happy  are 
we,  if  we  know  our  happiness,  who  have  a  revelation, 
like  its  great  author,  full  of  grace  and  truth. 

The  clirislian  religion  proposes  a  reward,  excellent 
in  itself  and  lasting  in  its  duration;  and  clearly  and 
plainly  revealed.  The  precepts  laid  down  fbf  the  di- 
rection of  our  lives  comprehend  all  sorts  of  virtue, 
that  relate  either  to  God,  or  to  our  neighbour ^  or  to 
ourselves ;  they  have  cleared  what  was  doubtful  by 
the  light  of  nature,  and  have  made  the  improvements 
of  it  necessary  parts  of  our  duty.  It  supplies  us  with 
powerful  assistance  for  the  performance  of  our  obe- 
dience ;  light  for  our  dark  minds ;  strength  for  our 
weak  resolutions ;  and  courage  under  all  our  difficul- 
ties; and,  above  all  sets  before  us  an  exact  and  per- 
fect pattern  for  our  instruction  and  encouragement. 
So  that  the  christian  revelation  in  itself,  as  well  as  the 
external  evidence,  proves  its  original  to  be  from  God. 


(0f  tfjc  Cljn^tian  f  aitfj  in  mt  <iBcb»      io5 

Hence  consider  the  great  guilt  of  those  who  reject 
the  christian  revelation;  for  they  resist  the  utmost  ev- 
idence, that  any  religion  is  capable  of  receiving,  both 
from  its  inward  value,  and  from  the  outward  attesta- 
tion that  God  has  been  pleased  to  give  it,  by  miracles 
and  prophecies;  and  consequently,  by  this  act  of  theirs 
they  condemn  themselves,  because  they  reject  the 
only  means  of  their  salvation,  though  it  is  supported 
by  all  the  faith  of  history,  and  uninterrupted  records; 
which  is  all  the  evidence  in  such  circumstances,  that 
can  be  presumed  necessary,  or  can  possibly  be  had. 
This,  therefore,  is  sufficient  to  inspire  us  with  the 
knowledge  of  God,  and  of  his  son  Jesus  Christ  our 
Lord  ;  and  with  a  thankful  remembrance  of  all  things 
they  have  done  and  promised  to  us,  and  an  abhor- 
rence of  all  that  should  from  scripture  appear  to  be 
displeasing  to  the  Almighty.     For, 

II.  Of  the  Christian  Faith  in  one  God. 

When  we  in  the. /^ri-^  Article  of  our  Ci^eed  proiess 
a  belief  in  one  God,  the  Fat  he?'  Almighty,  maker  of 
heaven  and  earth,  we  not  only  declare  that  we  ac- 
knowledge him  to  be  the  Lord,  and  that  he  has  re- 
vealed his  will  to  us  to  guide  us  in  the  way  of  truth; 
but  that  he  has  reserved  some  things  to  himself,  of 
which,  as  they  regard  not  the  creature,  he  hath  made 
no  revelation,  as  namely,  the  manner  how  there  can 
be  three,  persons  in  one  God  ;  how  the  divine  and 
human  nature  could  be  united  in  one  person,  Christ 
Jesus:  or  how  a  virgin  could  conceive  and  bear  a 
son  without  the  knowledge  ot  a  man.  Therefore 
when  we  say,  1  believe  in  one  God,  letiit  not  be  such 
a  belief  only  as  the  heathens,  or  those  who  only  follow 
the  dictates  of  nature,  have,  who  collect  from  the 
things  that  are  seen  the  eternal  power  and  godhead  ; 
but  it  must  be  that  christian  faith,  which  believes 
there  are  three  distinct  persons  in  one  God,  Father, 
Son,  and  Holy  Ghost,  who  is  the  07ie  only  living  and  true 
God  ;  existing  of  himself,  by  the  necessity  of  his  own 
nature ;    absolutely   independent,   eternal,  omnipre- 

o 


106  myt  iDljoic  |S>utp  of  ^an- 

sent,  unchangeable,  incorruptible ;  without  body, 
parts  or  passions  ;  of  infinite  power,  knowledge,  and 
wisdom  ;  of  perfect  liberty  and  freedom  of  will ;  of 
infinite  goodness,  justice,  and  truth,  and  all  other  pos- 
sible perfections,  so  as  to  be  absolutely  self-sufficient 
to  his  own  infinite  and  unalterable  happiness.  And 
if  so,  it  will  certainly  follow,  that  this  same  supreme 
self-existent  cause  and  Father  of  all  things  did,  be- 
fore all  ages,  in  an  incomprehensible  manner,  by  his 
almighty  power  and  will,  beget  or  produce  a  divine 
person,  styled  the  Woi^d^ox  Wisdom,  ox  Son  of  God  j 
begotten,  not  made;  God  of  God,  in  whom  dwells 
the  fulness  of  divine  perfections ;  the  image  of  the 
invisible  God,  the  brightness  of  his  Father's  glory, 
and  the  express  image  of  his  person  3  having  been  in 
the  beginning  with  God,  partaker  with  him  of  his 
glory  before  the  world  was;  the  upholder  of  all  things 
by  the  word  of  his  power;  and  himself  over  all,  God 
blessed  forever.  In  like  manner,  what  has  been  said 
of  the  Son  may  with  little  variation  be,  very  agreea- 
bly to  right  reason,  understood  concerning  the  origi- 
nal procession,  or  manner  of  derivation  of  the  Holy 
G/ioslyhom  the  Father  and  the  Son. 

As  we  believe  God  to  be  ojie,  so  we  believe  him  to 
be  in  such  a  manner  one,  that  there  cannot  possibly 
be  another;  for  all  other  things  must  derive  their  being 
from  him,  and  whatever  being  has  its  existence  from 
another,  cannot  be  God;  but  must  be  a  creature.  And 
this  unity  of  God  is  of  universal  obligation  to  be  be-» 
lieved,  that  we  may  be  fixed  as  to  the  object  of  our 
worship,  and  place  our  religious  adoration  there  only, 
where  it  is  due  :  and  also  that  we  may  give  him  that  ho- 
nor, which  is  due  to  him  alone;  part  whereof  is,  that 
we  have  no  other  gods  but  one  :  for  this  is  the  ground 
of  all  religion :  him  only  must  we  serve,  because  he 
only  is  God;  in  him  only  must  we  trust,  because  he  only 
is  our  rock  ;  to  him  only  must  we  direct  our  devo- 
tions, because  he  onlv  knows  the  hearts  of  the  chil- 
dren of  men ;  him  must  we  love  with  aJl  our  heart, 
because  he  only  has  infinite  goodness,  mercy,  beauty,* 
glory,  and  excellency.    And, 


3^6?  tfjc  fatljcc  i^  CAlleti  3liini0l)tp»       i07 


III.   The  Father y  the  almighty  maker  of  heaven  and 

earth. 

The  same  reason  that  demands  our  believing  one  God 
obHges  us  to  believe  that  one  God  to  be  the  Father:  for 
unto  us  there  is  but  one  God  the  Father  by  creation;  as 
also,  in  respect  of  his  preservation,  as  a  man  is  said  to 
be  the  father  of  him  whom  he  educates.  Likewise  in 
respect  of  redemption  from  a  state  of  misery  to  a  happy 
condition;  for  he  is  the  true  Father,  whose  word  it  is, 
even  the  Father  of  lights,  who  of  his  own  will  begat  us 
with  the  word  of  truth.  Thus  whoever  believes  that  Je- 
sus is  the  Christ  is  born  of  God,  is  God's  workmanship, 
created  in  Christ  Jesus  to  good  works.  Finally,  in  re- 
spect of  adoption;  thus  it  is  said,  that  he  hath  predestin- 
ated us  to  the  adoption  of  children  by  Jesus  Christ  to 
himself,  and  that  we  receive  the  spirit  of  adoption,  where- 
by we  cry  Abba,  Father.  Yet  still  there  is  a  higher  and 
more  proper  notion  of  God's  paternity,  in  respect  where- 
of he  is  the  Father  of  Christ;  by  whom  he  is  sometimes 
called  tJie  Father,  sometimes  ?»z/,  sometimes  vour,  but 
never  our  Father.  Christ  is  the  beloved,  the  first-born, 
the  only-begotten,  God's  own  Son  ;  and  we  are  the  chil- 
dren of  God  by  faith  in  Christ  Jesus. 

The  perpetual  obligation  for  us  to  believe  that  God  is 
our  Father  appears  in  that  it  is  the  ground  of  our  filial 
love,  fear,  honour,  and  obedience;  gives  life  to  our  de- 
votions, assurance  to  our  pedtions,  being  directed,  in 
obedience  to  our  Saviour's  commands,  to  God  as  our 
Father;  sweetens  our  afflictions  and  his  fatherly  correc- 
tions: and  the  assurances  of  his  love  and  pity  to  us,  in- 
fer the  necessity  of  our  endeavouring  to  imitate  him,  to 
be  holy  as  he  is  holy,  merciful  as  he  is  merciful,  and 
perfect  as  he  is  perfect. 

^Vhij  the  Father  is  called  Almighty.  When  we  say, 
that  he  is  almighti/j  we  profess  God's  absolute  authority, 
in  respect  of  making  whatever  he  pleases,  in  such  man- 
ner as  best  pleases  himself;  and  in  respect  of  possessing 
and  governing  all  things  so  made  by  him  :  this  right  i-S 
independent,  as  being  received  from  none.,  ^nd  is  th?  soir 


108  €§e  W^olt  U>iit^  of  J3t?an. 

fountain  of  all  such  n'ght  in  any  other:  and  it  is  infinite, 
in  respect  of  the  object,  as  extending  to  all  things  in 
heaven  and  earth;  in  respect  of  its  fulness,  as  being  ab- 
solute and  supreme,  far  above  what  the  potter  hath  over 
his  clay;  and  in  respect  of  its  continuance,  as  being  all- 
powerful  and  eternal.  i\.nd  we  must  beHeve  this  domin- 
ion to  work  in  us  an  awful  reverence  of  his  majesty,  and 
an  entire  subjection  to  his  will ;  to  breed  in  us  patience 
under  our  sufferings ;  and  to  make  us  thankful  for  his 
mercies  received,  as  knowing  that  they  justly  might  have 
been  denied  us;  we  having  no  manner  of  right  to  claim 
them,  as  a  debt  from  our  Creator. 

The  whole  world,  both  the  heavens  and  the  earth,  and 
all  things  that  are  therein,  were  created  and  made  by  the 
same  God,  and  this,  through  the  operation  of  his  Son, 
that  divine  Word,  or  Wisdom  of  the  Father,  by  whom 
the  scripture  says,  that  God  made  the  world,  and  all 
things  that  are  in  heaven,  and  that  are  in  earth,  visible 
and  invisible,  whether  they  be  thrones  or  dominions,  or 
principahties  or  powers;  all  things  were  created  by  him 
and  for  him,  and  he  is  before  all  things,  and  by  him  all 
things  exi^;  and  without  him  was  not  any  thing  made 
that  was  made :  all  this  likewise  is  very  agreeable  to  sound 
and  unprejudiced  reason.  For  that  neither  the  whole,  nor 
any  part  of  the  world;  neither  the  form,  nor  motion,  nor 
matter  of  the  world,  could  exist  of  itself,  by  any  neces- 
sity in  its  own  nature,  can  be  sufficiently  proved  from 
undeniable  principles  of  reason:  consequently  both  the 
whole  world;  and  all  the  variety  of  things  that  now  ex- 
ist therein,  must  of  necessity  have  received  both  their 
being  itself,  and  also  their  form  and  manner  of  being, 
from  God,  the  alone  supreme  and  self-existent  cause; 
and  must  needs  depend  upon  his  good  pleasure  every 
moment,  for  the  continuance  and  preservation  of  that 
being.  Therefore,  the  learned  of  all  ages  have  unani- 
mously agreed  that  the  world  evidently  owes  both  its  be- 
ing and  preservation  to  God. 


(©f  <i5oti'^  ^tobitjcntc*  lOP 


IV.  Of  God's  Providence. 

And  this  all-wise  and  almighty  Creator,  who  made  all 
things  by  the  word  of  his  power,  and  upholds  and  pre- 
serves them  by  his  continual  help,  does  also  by  his  all- 
wise  providence  perpetually  govern  and  direct  the  issues 
and  events  of  all  things;  takes  care  of  this  lower  world, 
and  of  a]]  (even  the  smallest  things)  that  are  therein  j 
disposes  things  in  a  regular  order  and  succession  in  ev- 
ery age,  from  the  beginning  to  the  end  of  the  world; 
and  inspects,  with  a  more  particular  and  special  regard, 
the  moral  actions  of  men.  But  we  must  not  expect,  that 
God's  particular  providence  will  interpose,  where  our 
own  endeavours  are  sufficient:  for  that  would  be  to  en- 
courage sloth  and  idleness,  instead  of  countenancing  and 
supporting  virtue.  Nor  ought  we  to  expect  to  be  reliev- 
ed from  difficulties  and  distresses,  into  which  our  own 
mismanagement  and  criminal  conduct  have  plunged  us. 
But  when  without  any  fault  of  ours  ouraffairs  are  so  per- 
plexed and  intangled,  tlxat  human  assistance, will  be  of  no 
avail ;  then  we  must  have  recourse  to  God,  that  he  would 
give  us  wisdom  to  conduct  us  through  all  the  labyrinths 
and  intricacies  of  life ;  resolution  to  grapple  with  diffi- 
culties; and  strength  to  overcome  them.  This,  as  it  is 
far  more  expressly,  clearly,  and  constantly  taught  in  scrip- 
ture, than  in  any  of  the  writings  of  the  most  learned  men, 
so  it  is  highly  agreeable  to  right  and  true  reason.  For 
that  a  Being,  which  is  always  present  and  infinitely  wise 
cannot  but  know  every  thing  that  is  done  in  every  parr 
of  the  world,  and  with  equal  ease  take  notice  of  the  very 
least  things  as  of  the  greatest;  that  an  infinitely  power- 
ful Being  must  needs  govern  and  direct  every  thing  in 
such  manner,  and  to  such  ends,  as  he  knows  to  be 
best  and  fittest  in  the  whole,  so  far  as  is  consistent  with 
that  hberty  of  will,  which  he  has  given  to  all  rational 
creatures;  and  that  an  infinitely  just  and  good  Governor 
cannot  but  take  more  pardcular  and  exact  notice  of  the 
moral  actions  of  all  mankind,  and  how  far  they  are  con- 
formable or  not  conformable  to  the  rules  he  has  set  them : 
all  this,  I  say,  is  most  evidently  agreeable  to  sound  rea  - 


110  €f)c  J^Jjok^utp  of  ^n. 

son.  So  that  what  the  vanity  of  science,  falsely  so  call- 
ed, has  ascribed  to  nature,  or  second  causes,  exclusively 
of  the  first;  and  what  men  vulgarly  call  chance  or  un- 
forseen  accident;  is  in  scripture  resolved  into  the  imme- 
diate will  and  providence  of  God.  Thus,  when  a  person 
is  slain  by  chance  or  accident,  as  men  vulgarly  speak, 
the  scripture  more  accurately  expresses  it,  saying,  that 
God  delivered  such  a  one  info  the  hand  of  him  that  slew 
him  without  design:  Exod.  xxi.  13.  And  in  all  other 
instances  the  same  notion  is  every  where  kept  up  in 
scripture.  Neither  is  it  merely  in  a  pious  manner  of  ex- 
pression that  the  scripture  ascribes  every  event  to  the 
providence  of  God;  but  is  strictly  and  philosophically 
true  in  nature  and  reason,  that  there  is  no  such  thing  as 
chance  or  accident:  it  being  evident  that  those  words  do 
not  signify  any  i\\mg  really  existing,  any  thing  that  is 
truly  an  agent,  or  the  cause  of  any  event;  but  they  sig- 
nify merely  men's  ignorance  of  the  real  and  immediate 
cause.  And  this  is  so  true,  that  very  many,  even  of  those 
who  have  no  religion,  nor  any  sense  at  all  of  the  provi- 
dence of  God,  yet  know  very  well  by  the  light  of  their 
own  natural  reason,  that  there  neither  is  nor  can  be  any 
such  thing  as  chance,  that  is,  any  such  thing  as  an  affect 
without  a  cause;  and  therefore  what  others  ascribe  to 
chance  they  ascribe  to  the  operation  o{  necessity  ox  fate. 
But  fate  also  is  itself  in  reality  as  truly  nothing,  as  chance 
is.  Nor  fs  there  in  nature  any  other  proper  cause  of  any 
event,  but  only  the  free-will  of  rational  and  intelligent 
creatures  acting  within  the  sphere  of  their  limited  facul- 
ties, and  the  supreme  power  of  God  directing,  by  his 
omnipresent  providence,  the  inanimate  motions  of  the 
whole  material  and  unintelligent  world.  This  is  the  tru- 
est philosophy,  as  well  as  the  best  divinity.  For  what  is 
7iaturcP  is  it  an  understanding  being?  or  is  it  not?  If  it 
be  not,  how  can  an  undesigning  being  produce  plain  no- 
tices of  contrivance  and  design  ?  If  it  be  an  understand- 
ing being,  who  acts  throughout  the  universe ;  then  it  is 
that  great  being  whom  we  call  God.  For  nature,  ne- 
cessity, and  chance,  mere  phantoms,  which  have  no  rea-i 
son,  wisdom,  or  power,  cannot  act,  with  the  utmost  ex- 
actness of  Vv'isdom,  powerfully,  incessantly,  and  every 
where. 


^l  oSiob'^  JDrcbilicmc,  1 1 1 


V.  Of  GocVs  Providence. 

We  believe  the  Father,  Son,  and  Holy  Ghost,  to  be 
three  distinct  persons  \u  the  divine  nature;  because  the 
holy  scriptures  in  several  places  distinguish  them  from 
one  another,  as  we  use  in  common  speech  to  distinguish 
three  several  persons ;  this  is  recorded  in  the  form  of  ad- 
minis'.ering  the  sacramentofbaptism,  which  is  in  the  name 
of  the  Father,  of  the  Son,  and  of  the  Holy  Ghost:  and 
in  the  solem.n  blessing  with  whicli  Sc.  Paul  concludes  his 
second  epistle  to  the  Corinthians ;  The  grace  of  our 
Lord  Jesus  Christ,  and  the  love  o^  God,  and  the  fellow- 
ship of  the  Holy  Ghost:  and  also  the  three  witnesses  in 
heaven,  the  Father,  the  Word,  and  the  Holy  Ghost, 
prove  that  each  of  these  persons  is  God.  Besides,  the 
names,  properties,  and  operations  of  God  are  attributed 
to  each  of  them  in  holy  writ.  That  the  names,  proper- 
ties, and  operations  of  God  are  attributed  to  the  second 
person  in  the  blessed  Trinity,  the  Son,  is  plain  from  St. 
John:  the  Word  was  God.  St.  Paul  says,  that  God  wa.> 
manifested  in  the  flesh;  that  Christ  is  over  all,  God  bless- 
ed  for  ever  J  and  that  the  word  of  God  is  sharper  than 
a  two-edged  sword,  and  is  a  discerner  of  the  thoughts 
and  intent  of  the  heart.  Eternity  is  attributed  to  him  ; 
the  Son  hath  life  in  himself,  he  is  the  same,  and  his  years 
shall  not  fail:  perfection  of  knowledge;  as  the  Father 
knoweth  me,  so  know  I  the  Father:  the  creadon  of  all 
things;  all  things  were  made  by  him,  and  without  him 
was  not  any  thing  made  that  was  made.  And  we  are 
commanded  to  honour  the  Son  as  we  honour  the  Father: 
and  the  glorified  saints  sing  their  hallelujahs,  as  to  God 
the  Father,  so  also  to  the  Lamb  for  ever  and  ever.  And- 

We  ascribe  the  same  names,  properties,  and  opera- 
tions of  God,  to  the  third  person  in  the  blessed  Trinity, 
the  Holy  Ghost;  for  lying  to  the  Holy  Ghost  is  called 
lying  to  God.  And  because  the  christians  are  the  tem- 
ples of  the  Holy  Ghost,  they  are  said  to  be  the  temples  of 
God:  his  teaching  all  things;  his  guiding  into  all  truth .^i 
his  telling  things  to  come;  his  searching  all  things,  even 
the  deep  things  of  God ;  his  being  called  the  spirit  of  the 


112  €lj)c  W^oit  SDutp  of  ^an. 

Lord,  in  opposition  to  the  spirit  of  man;  are  plain  cha- 
racters of  his  divinity.  Besides,  he  is  joined  with  God 
the  Father  (who  will  not  impart  his  glory  to  another)  as 
an  object  of  faith  and  worship  in  baptism,  and  the  apos" 
tolical  blessing.  And  the  blasphemy  committed  against 
him,  is  said  will  not  be  forgiven,  either  in  this  world,  or 
in  the  world  to  come. 

These  plain  texts  show  we  are  obliged  to  believe  the 
doctrine  of  the  holy  Trinity;  and  our  church  affirms, 
*  There  is  but  one  living  and  true  God,  everlasting,  with- 
out body,  parts  or  passions;  of  infinite  power,  wisdom, 
and  goodness;  the  maker  and  preserver  of  all  things, 
both  visible  and  invisible :  and  in  the  unity  of  this  god- 
head there  be  three  persons,  of  one  substance,  power, 
and  eternity;  the  Father,  the  Son,  and  the  Holy  Ghost.' 
Which  doctrine  of  the  Trinity,  though  it  is  above  rea- 
son, in  that  we  cannot  comprehend  the  manner  of  it,  is 
not  however  contrary  to  reason:  neither  does  it  imply  a 
contradiction  to  say,  the  Father  is  God,  the  Son  is  God, 
and  the  Holy  Ghost  is  God;  and  yet  there  are  not  three 
Gods,  but  one  God:  because  we  do  not  affirm  they  are 
one  and  three  in  the  same  respect.  The  divine  being 
is  that  alone  which  makes  God;  that  can  be  but  one,  and 
therefore  there  can  be  no  more  Gods  than  one:  but,  be- 
cause the  scriptures,  which  assure  us  of  the  unity  of  the 
divine  being,  do  likewise  with  the  Father  join  the  Son 
and  Holy  Ghost,  in  the  same  attributes,  operations,  and 
worship,  as  proved  above ;  therefore  they  are  capable  of 
number  as  to  their  relation  to  each  other,but  not  as  to 
their  being,  which  is  but  one.  Consequently,  the  diffi- 
culty which  some  men  pretend  they  find  in  the  belief  of 
a  Trinity,  is  the  effect  of  their  own  presumption  and  ig- 
norance, who  pretend  to  dive  into  the  secret  things  of 
God  by  the  weakness  of  human  capacity:  and  because 
they  cannot  unfold  the  depths  of  divine  wisdom,  they 
charge  God  foolishly  with  contradiction.  The  truth  of 
the  case  is  this  :  our  prospect  is  bounded  by  a  very  nar- 
row horison:  our  faculties  limited  within  a  narrow  sphere 
of  activity.  And  whatever  absurdities  some  people  may 
alledge,  without  being  able  to  prove,  against  the  Trinity; 
the  greatest  absurdity  of  all  is^  that  weak  ignorant  crea- 


<Df  t^tct  ^ct^mx^  in  tfjc  a^ob^CinU,        us 

tures  should  pretend  to  fathom  an  infinite  subject  with  a 
very  scanty  line.  Want  of  humility,  in  points  of  so  high 
a  nature,  is  always,  in  some  degree,  want  of  sense.  There 
may  be  a  bright  and  sparkling  imagination,  but  there  can 
be  no  such  thing  as  a  well-poised  judgment  and  sound 
sober  sense,  without  humility.  Let  us  then  proceed  in 
our  researches  after  truth,  with  all  due  humility  and  mo- 
destvj  and  not  stand  upon  terms  with  our  Maker,  and 
lose  the  humble  and  meek  christian  in  the  vain  disputes 
of  this  world.  For,  however  valuable  a  clear  discernment 
and  an  uncommon  reach  of  thought  may  be,  yet  humil- 
ity, which  does  not  exercise  itself  in  matters  which  are 
too  high,  is  undoubtedly  far  more  amiable  in  the  sight  of 
that  Being,  who,  though  he  inhabits  eternity,  yet  dwells 
wifh  the  lowly  and  contrite.  We  then  give  the  best 
proofs  of  the  strength  of  our  reason,  when  we  own  the 
weakness  of  it,  in  the  deep  things  of  God;  humbly  con- 
tent to  see  him  through  a  glass  darkly,  till  we  can  see 
him  as  he  is,  face  to  face. 

Of  three  Persons  in  the  Godhead.  This  should  teach 
us  to  submit  our  reason  to  the  obedience  of  faith.  To 
believe  this  mystery,  which  we  are  sufficiently  assured 
God  hath  revealed,  though  we  cannot  comprehend  it. 
To  contain  ourselves  within  the  bounds  of  sobriety,  with- 
out wading  too  far  into  abstruse,  curious,  and  useless  en- 
quiries. To  admire  and  adore  the  most  glorious  Trinity, 
as  being  the  joint  authors  of  our  salvation.  To  acknow- 
ledge the  extreme  love  of  God  toward  us,  in  giving  his 
only-begotten  Son,  who  was  in  the  bosom  of  the  Father 
from  all  eternity,  to  die  for  us  sinners ;  and  the  wonder- 
ful condescension  of  our  dear  Redeemer,  the  merits  of 
whose  sufferings  were  made  of  more  value  by  the  dignity 
and  excellence  of  his  person;  and  never  to  grieve  that 
eternal  Spirit,  by  whose  gracious  help  we  are  made  par- 
takers of  life  everlasting.  The  least  grain  of  sand  is  able 
to  baffle  the  finest  understanding:  and  yet  we  v^'ould  pre- 
tend to  sound  the  depths  of  the  divine  nature  and  coun- 
sels; never  considering,  what  has  been  often  observed, 
*  that,  if  what  was  revealed  concerning  God  were  always 
adapted  to  our  comprehension;  how  could  it  with  any 
fitness  represent  that  nature,  which  we  allow  to  be  in- 

P 


Hi  Zt^t  IDKjoIe  ^ut^  of  iU^att, 

comprehensible?  We  need  not  to  ransack  the  scriptures 
for  difficulties:  every  thing  about  us  and  within  us,  above 
us  and  beneath  us,  convinces  us,  that  we  are  very  igno- 
rant; and,  if  once  we  come  to  a  resolution  to  quit  what 
is  clear  (such  are  the  proofs  of  Christianity)  upon  the 
account  of  what  is  obscure  we  shall  run  into  universal 
scepticism.     Where 

Observe,  in  an  answer  to  a  very  popular  argument 
against  Christianity,  That  to  believe  such  doctrines  of 
Christianity  as  we  cannot  comprehend  does  not  destroy 
the  use  of  reason  in  religion;  for  nothing  can  be  a  greater 
reflection  upon  religion,  than  to  say  it  is  unreasonable ; 
that  it  contradicts  that  natural  light,  which  God  has  fixed 
in  our  minds,  and  that  it  declines  a  fair  and  impartial  trial 
and  will  not  bear  the  test  of  a  thorough  examination. 
For  God  enlightened  man  with  reason  to  discover  the 
grounds  of  natural  religion,  and  inculcate  the  wisdom 
and  prudence  of  acting  according  to  them.  Reason 
shows  the  conveniency  of  things  to  our  natures,  and  the 
tendency  of  them  to  our  interest  and  happiness:  since 
as  we  are  thereby  convinced,  that  pietv  toward  God,  and 
jusdce,  gratitude,  and  mercy  toward  men,  are  agreeable 
to  our  natures;  so  it  also  discovers  to  us,  that  these  du- 
ties are  good,  because  th.:y  bring  benefit  and  advantage 
to  Lis.  And  this  reason  is  the  faculty  whereby  the  evi- 
dence and  proof  of  revealed  religion  is  to  be  tried:  the 
proper  exercise  of  it  in  a  christian  is  to  examine  and  in- 
quire, whether  what  is  proposed  and  required  to  be  be- 
lieved is  revealed  by  God;  whether  it  comes  with  the 
true  marks  of  his  authority,  and  hath  him  really  for  its 
author :  for  our  acceptiiig  of  any  thing  as  revealed  by 
God  must  be  grounded  upon  evidence  that  it  comes  from 
him.  And  when  by  proper  arguments  we  are  convinced 
of  the  divine  authority  of  the  revelation,  reason  assists 
us  in  discerning  the  true  and  genuine  sense  of  such  a 
revelation,  and  helps  us  to  apply  general  rules  contained 
in  it  to  all  manner  of  special  cases  whatsoever.  And 
when  we  are  satisfied  that  a  doctrine  is  revealed  by  God, 
though  it  is  above  the  reach  of  our  understanding;  yet 
we  have  the  strongest  and  most  cogent  reason  in  the 
world  to  believe   it :  because  God  is  infinitely  wise  and 


all-knowing,  and  therefore  cannot  be  deceived;  and  be- 
ing infinitely  good,  we  may  be  sure  he  will  not  deceive 
us.  Thus  we  are  conducted  to  the  knowledge  of  that 
faith  and  that  peace  aud  holiness,  without  which  no  man 
shall  see  the  Lord  :  for  this  is  life  eternal,  to  know  thee 
the  only  true  God,  and  Jesus  Christ  whom  thou  hast  sent. 

SUNDAY  III.— Part  II. 

VI.   Of  Faith  in  Cin-ist  Jesus. 

We  profess  in  the  second  Article  of  our  christian 
faith,  that  we  believe  in  Jesus  Christ  his  only-begotten 
Sun  our  Lord:  because,  as  we  believe  in  God,  so  we 
must  also  believe  in  Christ:  for  this  is  his  command- 
ment, that  we  shoulS  believe  in.  the  name  of  his  son  Je- 
sus Christ,  who  shall  save  his  people  from  their  sins. 
Therefore  to  believe  in  Jesus  Christ  our  I^ord  imports 
not  only  to  be  fully  persuaded,  that  he  is  that  eternal 
Son  of  God,  whom  he  declared  himself  to  be,  and  that 
he  is  the  true  Messiah  and  Saviour  of  the  world ;  but  it 
further  includes  our  obligation  and  consent  to  obey  all 
his  commandments,  who  is  our  Lord  and  our  King;  and 
to  put  our  v/hole  trust  in  him  alone,  for  our  obtaining 
eternal  life,  and  all  other  intermediate  blessings,  only  by 
his  mediation  for  us  Vv'ith  his  Father.  Therefore,  says 
the  apostle,  there  is  none  other  name  under  heaven  given 
among  men,  whereby  we  must  be  saved.  So  that  we  are 
absolutely  obliged  to  believe  this  part  of  the  christian 
faith  J  because  we  cannot  be  saved  by  Christ,  but  by  be- 
lieving in  him. 

Wnen  we  give  the  title  o(  the  Christ  or  Messiah  unto 
Jesus  our  Saviour,  then  we  profess  to  believe  that  Jesus 
is  the  person  consecrated  of  God,  by  the  most  sacred 
anointing,  to  thit  high  office  of  saving  mankind;  like 
■which  were  the  offices  of  king,  priest,  and  prophet,  un- 
der the  law  (in  the  setting  of  whom  apart  to  their  proper 
offices  the  anointing  oil  was  used)  as  types  and  shadows 
of  the  saviour  of  all  mankind.  Wherefore  the  prophet 
Isaiah,  foreseeing  the  coming  of  the  Son  of  God  for  our 
redemption,  cries  out  in  the  person  of  th^.  prophet  Jesus. 


116  €{)c  iBljoIc  2Dutp  of  at^ait. 

The  spirit  of  the  Lord  is  upon  me,  because  he  hath 
anointed  me  to  preach  the  gospel  to  the  poor.  And 
that  Jesus  was  anointed  to  the  sacerdotal  office  ap- 
pears from  that  of  the  Psalmist,  The  Lord  sware,  and 
will  not  repent.  Thou  art  a  priest  for  ever  after  the 
order  of  Melchisedeck.  It  also  appears  that  Jesus 
w^as  to  be  anointed  to  the  7'egal  office,  from  the  most 
ancient  tradition  of  the  Jews,  and  predictions  of  the 
prophets ;  and  to  this  he  was  solemnly  set  apart,  when 
God  raised  him  from  the  dead,  and  set  him  at  his 
own  right  hand  in  heavenly  places,  far  above  all  prin- 
cipality, might,  dominion  and  power.  And  he  exer- 
cises this  office  by  delivering  his  people  a  law  3  and 
by  his  grace  enabling  them  to  walk  in  it :  by  preserv- 
ing them  from  temptations ;  by  usupporting  and  de- 
livering them  under  afflictions ;  and  will  at  last  com- 
plete all,  by  rewarding  them  in  a  most  royal  manner, 
making  them  kings  and  priests  unto  God  and  his  Fa- 
ther.    Wherefore, 

If  we  believe  him  to  be  our  prophet,  we  should 
be  induced  thereby  to  hear,  and  receive,  and  observe 
his  word,  as  being  delivered  by  one  whow  God  him- 
self hath  declared  to  be  his  beloved  Son,  and  hath 
commanded  us  to  hear  :  and  our  belief  in  him,  as  our 
priest,  should  add  confidence  to  that  obedience,  and 
give  us  boldness  to  enter  into  the  holiest  by  the  blood 
of  Jesus  ;  and  having  a  high  priest  over  the  house  of 
God,  to  draw  near  with  a  true  heart,  in  full  assurance 
of  faith;  to  consider  ourselves  as  bought  with  a  price 
and  no  longer  our  own,  but  bound  to  Jive  only  to  him 
who  died  for  us.  Our  belief  in  him,  considered  as 
our  king,  should  induce  us  to  be  his  faithful  subjects, 
and  to  honour  him  by  a  cheerful  and  ready  obedience 
to  his  laws.  And  we  may  always  remember,  that  this 
IS  part  of  the  seal  of  the  foundation  of  God,  that  every 
one  that  nameth  the  name  of  Christ  shall  depart  from 
iniquity. 

When  we  acknowledge  Christ  to  be  our  Lord,  it  is 
not  only  in  respect  of  his  general  dominion  over  all 
things,  but  more  peculiarly  as  having  by  his  death 
conquered  him^  to  whom  we  had  before  yielded  our- 


selves  servants  to  obey  ;  and  also  having  by  that  death 
purchased  us  by  his  blood.  Consequently,  seeing  that 
Christ  is  our  absolute  Lord  and  Master  3  since  he  has 
bought  us,  and  has  the  sole  right  to  the  property  and 
possession  of  us,  we  must  remember  that  we  are  not 
our  own  ;  that  we  ought  not  to  do  our  own  will,  but 
his ;  and  neither  live  nor  die  to  ourselves,  but  only  to 
him 

Some,  that  pretend  to  be  guided  by  right  and  sound 
reason,  seem  to  stumble  at  the  dignity  of  the  person 
whom  we  believe  to  have  given  himself  a  sacrifice 
and  propitiation  for  the  sins  of  mankind:  they  ask. 
How  is  it  possible,  that  the  only-begotten  Son  of  God 
should  be  made  flesh,  and  become  man  ?  How  is  it 
conceivable  that  God  should  condescend  so  far  as  to 
send,  and  the  Son  of  God  condescend  willingly  to  be 
sent,  and  do  such  great  things  for  his  creatures  ?  and 
above  all.  How  is  it  consistent  with  reason  to  suppose 
God  condescending  to  do  so  much  for  such  frail  and 
weak  creatures  as  men,  who,  in  all  appearance,  seem 
to  be  but  a  very  small,  low,  and  inconsiderable  part 
of  this  world  ? 

Here  it  must  readily  be  acknowledged,  that  human 
reason  would  never  have  discovered  such  a  method 
as  this  for  the  making  peace  between  sinners  and  an 
offended  God  without  express  revelation.  But  then 
neither,  on  the  other  side,  when  once  this  method  is 
made  known,  is  there  any  such  difficulty  or  inconr 
ceivableness  in  it,  as  can  reasonably  make  a  wise  and 
considerate  man  call  in  question  the  truth  of  a  well- 
attested  revelation,  merely  upon  that  account  :  which 
indeed  any  plain  absurdity  or  contradiction  in  the 
matter  of  a  doctrine  pretended  to  be  revealed,  would, 
it  must  be  confessed,  unavoidably  effect.  For,  as  to 
the  possibility  of  the  incarnation  of  the  Son  of  God, 
whatever  mysteriousness  there  confessedlv  was  in  the 
manner  of  it ;  yet,  as  to  the  thing  itself,  there  rs  evi- 
dently no  more  unreasonableness  in  believing  the  pos- 
sibility ot  it,  than  in  believing  the  union  of  our  soul 
and  body,  or  any  other  certain  truth ;  which  we 
plainly  see  implies  no  contradiction  in  the  thing  itself. 


118  €8c  W\p\t  SDutp  of  ^ait. 

at  the  same  time  that  we  are  sensible  we  cannot  discov- 
er the  manner  how  it  is  done.  And  it  is  not  at  all 
unreasonable  to  believe,  that  God  should  make  so  great 
a  condescension  to  his  creatures ;  and  that  a  person 
'  of  such  dignity,  as  the  only-begotten  Son  of  God, 
should  vouchsafe  to  give  himself  a  sacrifice  for  the  sins 
of  men.  He  who  duly  considers  that  it  is  no  diminu- 
tion to  the  glory  and  greatness  of  the  Father  of  all 
things  to  inspect,  govern,  and  direct  every  thing 
by  his  all-wise  providence  through  the  whole  crea- 
tion j  to  take  care  even  of  the  meanest  of  his  crea- 
tures, so  that  not  a  sparrow  falls  to  the  ground,  or  a 
hair  of  our  head  perishes,  without  his  knowledge  ; 
and  to  observe  exactly  every  particle,  even  of  inani- 
mate matter,  in  the  universe  :  he,  I  say,  who  duly  con- 
siders this,  cannot  with  reason  think  it  any  real  dispar- 
agement to  the  Son  of  God  (though  it  was  indeed  a 
most  wonderful  and  amazing  instance  of  humility  and 
condescension)  that  he  should  concern  himself  so  far 
lor  sinful  men,  as  to  appear  in  their  nature,  to  reveal 
the  will  of  God  more  clearly  to  them,  to  give  himself 
a  sacrifice  and  expiation  for  their  sins,  and  to  bring 
them  to  repentance  and  eternal  happiness. 

T/ie  truth,  ^c.  of  diristianitij.  By  these  and  such- 
like considerations,  we  arrive  at  the  truth  and  excel- 
lency of  the  christian  religion,  or  that  way  and  man- 
ner of  worshipping  and  serving  God,  which  was  re- 
vealed to  the  world  by  Jesus  Christ ;  wherein  are  con- 
tained articles  of  faith  to  be  believed,  precepts  of  life 
to  be  practised,  and  motives  and  arguments  to  enforce 
obedience.  For  the  truth  of  this  religion  appears 
from  that  full  and  clear  evidence,  which  our  Saviour 
and  his  apostles  gave  of  their  divine  mission  and  au- 
thority, and  from  the  nature  of  that  religion  they  taught 
which  was  worthy  of  God,  and  tended  to  the  happi- 
ness and  welfare  of  mankind.  And  it  is  not  only  uni- 
versally acknowledged  by  christians ;  but  it  hath 
been  owned  by  Jews  and  heathens,  who  have  written 
of  those  times.  That  there  was  such  a  person  as  Je- 
sus Christ,  who  lived  in  the  reign  of  Tiberius  Cesar. 
And  that  the  same  Jesus  was  crucified  is  averred  both 


€{jc  €mt%  ^"c»  of  4r()ti.9tiamtii .         119 

by  the  christians,  who,  notwithstanding  the  ignominy 
they  might  thereby  seem  to  bring  upon  themselves, 
worshipped  him  as  God ;  and  also  by  the  Jews. — 
Also  it  is  very  probable  there  were  public  records  of 
the  whole  matter  at  Kome,  as  the  account  was  sent 
by  the  Roman  governor  from  Jerusalem  to  Cesar : 
for  the  ancient  christians  in  their  writings,  in  the  de- 
fence of  their  religion,  appeal  thereto;  which  they 
had  too  much  understanding  and  modesty  to  have 
done,  if  no  such  account  had  ever  been  sent,  or  had 
not  been  then  extant  to  be  produced  :  so  that  no  his- 
tory can  be  better  established  by  the  unanimous  tes- 
timony of  people,  otherwise  very  different  from  one 
another,  than  the  life  and  death  of  Christ  Jesus.  Be- 
sides, 

All  the  former  prophecies,  which  relate  to  the  Mes- 
siah, were  fulfilled  in  him  alone.  He  received  the 
testimonv  of  a  voice  from  heaven  several  times:  and 
he  was  endowed  with  the  power  of  working  miracles, 
particularly  with  the  gift  of  prophecy,  proved  and 
made  good  by  the  fulfilling  of  his  predictions;  than 
w^hich  nothing  can  be  a  greater  evidence  of  a  divine 
mission,  because  it  is  the  greatest  argument  of  infi- 
nite power  and  wisdom.     And 

The  miracles  which  he  wrought  prove  him  to  be 
sent  from  God,  For  the  power  of  working  true  mir- 
acles, when  they  are  great  and  unquestionable,  and 
frequently  wrought  in  public,  is  one  of  the  highest 
evidences  we  can  have  of  the  divine  mission  of  any 
person.  Upon  this  ground,  Nicodemus  concludes 
that  our  Saviour  was  sent  from  God  :  and  our  Saviour 
himself  insists  upon  this  as  the  great  proof  of  his  di- 
vine authority  ;  and  the  resisting  the  evidence  of  his 
miracle  he  reckons  as  an  aggravation  of  unbelief:  It 
I  had  not,  says  he,  done  among  them  the  works  v^^hich 
no  other  man  did,  they  had  not  had  sin  :  and  further, 
he  tells  us,  such  an  obstinate  resistance  of  the  evi- 
dence of  his  miracles  is  the  sin  against  the  Holy  Ghost. 
And  the  greatest  enemies  to  him  and  our  holy  reli- 
gion confess,  that  our  Saviour  did  many  wonderful 
things,  though  they  attributed  them  to  the  power  ot 


120  €j)c  W^k  SDiitp  of  a?aii. 

magic  :  he  healed  all  sorts  of  diseases  in  multitudes 
of  people,  by  a  touch  or  word,  and  that  sometimes 
upon  those  at  a  distance.  The  most  desperate  dis- 
eases submitted  to  his  power :  he  restored  sight  to 
the  man  born  blind  ;  he  made  the  woman  straight 
that  had  been  crooked  and  bowed  together  eighteen 
years,  and  the  man  that  had  an  infirmity  thirty-eight 
years,  he  bids  take  up  his  bed  and  walk:  he  multi- 
plied a  few  loaves  and  fishes  for  the  feeding  of  some 
thousands :  and  he  raised  several  from  the  dead,  par- 
ticularly Lazarus,  after  he  had  been  four  days  in  the 
grave.  All  these  miracles  he  wrought  publicly  in  the 
midst  of  his  enemies;  and  indeed  they  were  so  pub- 
lic and  undeniable,  that  the  apostle  appeals  to  the 
Jews  themselves,  declaring,  that  Jesus  of  Nazareth 
was  a  man  approved  of  God  among  them  by  miracles, 
and  wonders,  and  signs,  which  God  did  by  him  in 
the  midst  of  them,  as  they  themselves  also  knew.  But 
the  great  miracle,  that  gave  the  utmost  evidence  of 
our  Saviour's  divine  authority,  was  in  raising  himself 
from  the  dead  on  the  third  day ;  a  matter  of  fact, 
which  all  christians  not  only  have  believed,  but  es- 
teem the  great  foundation  on  which  they  build  the 
proof  of  their  whole  belief. 

Besides,  the  spirit  of  prophesy  resided  in  him,  and 
his  divine  authority  was  made  manifest  by  the  accom- 
plishment of  his  own  predictions  ;  for,  whenever  the 
predictions  have  been  plain  andclear,and  theevent  an- 
swerable, it  has  been  always  counted  a  sure  proof  of  a 
divine  mission ;  upon  which  account  the  angel  tells  St. 
John  that  the  testimony  of  Jesus  is  the  spirit  of  prophe- 
cy. Thus  our  Saviour  foretold  his  own  death,  with  the 
manner  of  it,  and  circumstances  of  his  sufferings ;  the 
treachery  of  Judas,  the  cowardice  of  his  disciples,  and 
St.  Peter's  denying  him  3  his  own  resurrection,  and 
the  descent  of  the  Holy  Ghost  in  miraculous  gifts. 
He  prophecied  of  the  destruction  of  Jerusalem,  which 
came  to  pass  in  forty  years  after  his  own  death,  within 
the  compass  of  that  generation,  as  he  had  foretold ; 
the  very  foundations  ot  the  temple  and  city  were  de- 
stroyed, and  the  ground  plowed  up,  so  that  there  was 


€i)t  Cnitl^  (^c.  of  4tf)n?tiamtp»  121. 

not  left  one  stone  upon  another  that  was  not  thrown 
downi  according  to  our  Saviour's  prediction:  and  indeed 
the  signs  that  he  foretold  should  forerun  the  destruction 
of  that  city,  with  the  circumstances  that  came  with  it 
and  followed  after,  exactly  agree  with  that  punctual  and 
credible  history  of  the  fact  related  by  Josephus.  And 
he  assured  his  disciples,  that  his  gospel  should  be  pub- 
lished in  all  nations,  and  that  his  religion  should  prevail 
agninst  all  the  opposition  of  worldly  power  and  malice, 
and  that  the  gates  of  hell  should  not  prevail  against  it: 
which  things  being  purely  contingent  in  respect  of  us, 
and  many  of  them  unlikely  to  happen,  the  fulfilling  of 
such  predictions  argues  a  prophetic  spirit  in  our  Saviour, 
and  consequently,  that  he  was  sent  from  God. 

If  Christianity  was  an  imposture,  it  was  a  strange  im- 
posture indeed;  an  imposture  beneficial  to  the  world,  but 
destructive  to  the  authors,  in  the  nature  and  tendency  of 
the  thing  itself:  beneficial,  I  say,  to  the  world,  since  it 
forbad  every  vice,  and  enjoined  every  virtue,  that  could 
make  a  man  more  happy  in  himself,  more  serviceable  to 
the  world,  and  more  acceptable  to  God.  There  are  few 
or  no  other  public  actions,  but  what  a  witty  maUce  may 
put  some  sinister  interpretation  upon;  and  the  best  deeds 
in  appearance  may,  and  often  do,  proceed  from  a  princi- 
ple of  vanity;  but  the  actions  of  Christ  and  his  apostles 
will  stand  the  test  of  the  severest  scrutiny.  For  the  apos- 
tles could  not  act  upon  any  indirect  and  interested  views 
of  worldly  honour,  ambidon,  or  gain;  they  must  have 
been  supported  by  a  determined  resolution  of  mind,  to 
bear  the  utmost  pressures  of  misery  and  torment,  in  the 
cause  of  truth,  founded  upon  a  prospect  of  future  happi- 
ness.    Therefore, 

Unless  we  believe  in  this  article,  where  is  our  faith 
and  hope  in  the  redemption  that  was  wrought  by  the  sa- 
crifice of  Christ  Jesus,  which  could  never  have  been 
performed  by  any  person,  but  by  him,  who  is  God  as 
well  as  man?  He  must  have  been  a  sacrifice  of  infinite 
dignity,  and  nothing  less  could  bear  any  proportion  to 
the  infinite  guilt  of  our  sins,  as  being  committed  againsc 
a  God  of  infinite  goodness  and  majesty.  And  by  this 
belief  we  are  encouraged  and  freed  trom  all  doubt  and 


122  Cfjc  iOljoic  E>utp  of  ^ati. 

scruple  in  giving  to  Christ  that  divine  honour,  which  is 
due  to  him:  which  if  we  ascribe  to  him,  without  being 
satisfied  that  it  is  his  due,  we  cannot  wholly  free  our- 
selves from  that  idolatry  which  is  a  breach  of  the  first 
commandment.  By  this  faith  also  the  inward  dignity  of 
Christ,  we  may  learn  to  raise  our  affections  to  the  ut- 
most pitch  our  nature  is  capable  of,  in  the  admiration  of 
that  wonderful  goodness  of  the  Father  in  sending  his 
beloved  Son  to  die  for  us,  while  we  were  his  enemies, 
rebels,  apostate  creatures;  and  thac  wonderful  love  and 
condescension  of  the  Son,  in  so  far  debasing  himself 
for  our  sakes,  who  deserved  the  most  grievous  vials  of 
his  wrath  and  indignation  to  revenge  the  breach  of  his 
covenant. 

VIJ.   The  angel's  message  to  the  virgin  Mary. 

In  those  words  by  which  the  angel  told  the  virgin  Ma- 
ry, that  she  should  be  the  mother  of  Jesus  Christ;  that 
her  son  should  be  great,  and  called  the  son  of  the  High- 
est; that  the  Lord  God  should  give  unto  him  the  throne 
of  his  father  David,  that  he  should  reign  over  the  house 
of  Jacob  forever;  and  that  of  his  kingdom  there  should 
be  no  end;  is  contained  an  astonishing  message,  looking 
back  to  the  prophecy  concerning  tlie  Messiah,  which 
foretold,  that  the  government  should  be  upon  his  shoul- 
der, and  his  name  should  be  called  Wonderful,  Counsel- 
lor, the  mighty  God,  everlasting  with  the  Father,  the 
Prince  of  Peace;  of  the  increase  of  whose  government 
and  peace  there  should  be  no  end;  upon  the  throne  of 
David,  and  upon  his  kingdom,  to  order  it  and  to  esta- 
blish it  with  judgment  and  with  justice,  henceforth  even 
for  ever.  For  the  angel's  description  of  the  Messiah 
imports,  that  God  vv^ould  settle  upon  the  Messiah  a  spir- 
itual kingdom  (of  which  that  temporal  one  of  David  was 
but  an  imperfect  representation)  the  absolute  government 
of  his  church,  that  spiritual  house  of  Jacob;  and  that 
this  kingdom  of  his  should  never  be  destroyed,  as  the 
kingdom  of  the  Jews  was  to  be;  and  which  is  now  ful- 
filled. 

l^ie  angel's  salutation  to  Mary.     This  declaration 
was  preceded  by  the  salutation  made  to  the  blessed  Vir- 


gin  by  the  same  angel,  in  these  words:  Hail  thou  thai 
art  highly  favoured,  the  Lord  is  with  thee;  blessed  art 
thou  among  women.  The  meaning  of  which  was,  that 
the  blessed  Virgin  was  most  excellently  disposed  to  re- 
ceive the  greatest  honour  that  ever  was  done  to  the  daugh- 
ters of  men  j  her  employment  being  holy  and  jnous,  her 
body  chaste,  and  her  soul  adorned  with  all  virtues,  par- 
ticularly with  humility,  which  is  in  the  fiight  of  God  of 
great  price:  for,  though  she  was  to  be  the  mother  of  a 
univer  al  and  everlasting  blessing,  which  all  former  ages 
had  desired,  and  all  future  times  should  rejoice  in;  yet 
she  resigns  all  this  glory  to  him  who  gave  it  her,  and  de- 
clares, whence  she  received  it,  that  no  other  name,  but  his 
might  have  the  honour.  When  she  received  this  salu- 
tation,  she  was  troubled  at  the  saying  of  the  angel,  and 
cast  in  her  mind  what  manner  of  salutation  it  should  be: 
judging  herself  unworthy  of  so  great  an  honour,  and 
being  surprised  with  the  strangeness  of  such  an  appear- 
ance in  her  retirement.  But  when  the  angel  positively 
affirmed  that  she  should  conceive  and  bring  forth  the 
Messiah,  she  inquires,  hov/  that  could  be,  since  she  knew 
not  a  man?  Yet  this  implied  in  her  no  doubt  concerning 
the  thing,  or  any  diffidence  in  respect  to  the  issue  of  iti 
but  rather  admiration  in  respect  to  the  wonderful  manner 
of  effecting  it;  at  most  it  implies  that  she  desired  to  be  sa- 
tisfied in  the  manner  as  well  as  in  the  matter  of  this  myste- 
ry: and  therefore  the  angel  answers  the  difficulty,  by  de- 
claring the  wonderful  m.anner  how  his  message  should  be 
brought  about,  viz.  That  the  Holy  Ghost  should  come 
upon  her,  and  that  the  poweV  of  the  Highest  should  over 
shadow  her ;  and  then  furnished  her  with  an  example 
of  somewhat  of  like  nature  in  her  cousin,  and  referred 
her  to  the  power  of  God,  to  which  nothing  is  impossi- 
ble. Upon  this  she  demonstrated  an  entire  faith  and 
obedience  in  her  reply:  Behold  the  handmaid  of  the 
Lord,  be  it  unto  me  according  to  thy  word.  Then  the 
blessed  Virgin  expresses  her  gratitude  in  that  admirable > 
hymn  called  the  Magni/ical ;  wherein,  she  shows  such  a 
thankful,  sense  of  the  great  honour  that  was  conferred 
upon  her,  and  testifies  her  humility  and  devotion,  as  well 
as  the  infinite  power  and  goodness  of  God,  that,  it  ap-- 
pears,  as  she-was  highly  favoured,  so  ^he  v.'as  also  full 


124  €f)c  It^fjok  ^ntp  of  ^m- 

of  grace,  and  had  a  mind  plentifully  enriched  with  the 
gifts  of  God's  holy  spirit.     Thus 

The  only-begotten  Son  of  God  tvas  co?iceived  by  the 
Holy  Ghost,  and  took  man's  nature  in  the  womb  of  the 
blessed  Virgin,  of  her  substance:  so  that  two  whole  and 
perfect  natures,  that  is  to  say,  the  godhead  and  manhood 
were  joined  together  in  one  person,  never  to  be  divided, 
whereof  is  one  Christ,  very  God  and  very  man:  who 
•was  seen  and  handled:  who  was  arraigned,  condemned, 
and  crucified i  and  afterward  laid  in  the  grave  j  not  indeed 
in  his  divine,  but  in  his  human  nature,  to  reconcile  his 
Father  to  us,  and  to  be  a  sacrifice,  not  only  for  original 
guilt,  but  also  for  the  actual  sins  of  men. 

When  we  profess  that  we  believe  our  saviour  Jesus 
Christ  tvas  born  of  the  virgin  Marijy  we  are  also  to  be- 
lieve that  the  virgin  Mary,  espoused  unto  Joseph  (who, 
before  and  after  her  espousals,  was  a  pure  and  unspotted 
virgin)  having,  by  the  immediate  operation  of  the  Holy 
Ghost,  conceived  within  her  womb  the  only-begotten 
Son  of  God,  did  bring  him  forth  after  the  natural  time 
of  other  women.  So  that  the  Saviour  of  the  world  was 
born  of  a  woman,  made  under  the  law,  without  the  least 
pretence  of  any  original  corruption;  that  he  might  de- 
liver us  from  the  guilt  of  sin.  For  thus  our  church  ex- 
presses it;  'Christ,  in  the  truth  of  our  nature,  was  made 
like  unto  us  in  all  things,  sin  only  excepted,  from  which 
he  was  clearly  void,  both  in  his  flesh,  and  in  his  spirit. 

He  came  to  be  a  lamb  without  a  spot,  who,  by  sacri-' 
fice  of  himself  once  made,  should  take  away  the-  sins  of 
the  world:  and  sin  (as  St.  John  saith)  was  not  in  him. 
But  we  all  (although  baptised  and  born  again  in  Christ) 
offend  in  many  things;  and,  if  we  say  we  have  no  sin, 
we  deceive  ourselves,  and  the  truth  is  not  in  us'. 

Of  the  Birth  of  Christ.  And  he  was  born  of  a  Vir- 
gin, of  the  house  and  lineage  of  David,  that  he  might 
sit  upon  his  throne,  and  rule  for  evermore.  And  that 
the  prom.ised  Messiah  was  to  be  born  after  this  miracu- 
lous manner,  the  prophecies  of  the  Old  Testament  fore- 
told. One  says,  the  Lord  hath  created  a  new  thing  upon 
the  earth,  a  woman  shall  compass  a  man.  Another  says, 
ifeehold,  a  virgin  shall  conceive  and  bear  a  son,  and  shai 


\^' 


(^f  tljc  ^itti)  of  Cjjri^t  125 

call  his  name  Immanuel.  In  consequence  whereof  his 
mother  that  bore  him  was  a  piu^e  vir^h,  as  appeared 
both  from  her  own  account,  and  that  of  Joseph  her  re- 
puted husband;  for,  when  Joseph  doubted  of  her  chas- 
tity, an  angel  was  dispatched  to  clear  her  honour,  and  to 
assure  him  that  what  was  conceived  in  her  was  not  by 
man,  but  by  the  Holy  Ghosf,  And  when  she  objected 
the  impossibility  of  her  being  a  mother,  the  angel  ex- 
plains it  to  her  by  the  Holy  Ghost  coming  upon  her, 
and  the  power  of  the  Highest  overshadowing  her.  This 
was  so  unquestionable  to  the  apostles  and  primitive  chris- 
tians, that  they  universally  and  firmly  believed  it,  and 
thought  it  a  point  of  -so  great  moment,  as  to  deserve  a 
place  in  that  summary  of  the  christain  faith,  called  the 
apostle's  creed. 

The  place  of  our  Saviour's  birth  was  Bethlehem, 
whither  Joseph  and  Mary  went  in  obedience  to  the  de- 
cree of  Augustus  to  be  taxed,  the  providence  of  God 
making  use  of  this  conjuncture  by  verifying  a  prophecy, 
to  signify  and  publish  the  birth  of  the  true  Messiah.  The 
concourse  of  people  to  Bethlehem  was  so  great,  that 
they  could  find  no  accommodation  but  a  stable,  wherein 
the  blessed  Virgin  brought  forth  her  first-born  son,  and 
wrapped  him  in  swaddling-clothes,  and  laid  him  in  a 
manger;  while  all  the  angels  of  God  worshipped  him, 
and  published  to  the  world  the  glad  tidings  of  his  birth. 
7or,  as  certain  shepherds  were  keeping  watch  over  their 
flocks  by  night,  the  angel  of  the  Lord  came  upon  them, 
and  the  glory  of  the  Lord  shone  round  about  them;  so 
that  the  splendor  of  the  appearance  confounded  their 
senses,  and  made  them  sore  afraid.  But  the  angel  quick- 
ly removed  the  terror  that  seized  them,  with  the  tidings 
he  brought  of  great  joy  to  all  people  in  these  comforta- 
ble words;  Unto  you  is  born  this  day,  in  the  city  of 
David,  a  Saviour,  which  is  Christ  the  Lord.  Yet,  lest 
they  should  expect  a  prince  accompanied  with  pomp  and 
magnificence,  the  angel  described  the  meanness  and  ob- 
scurity of  his  circumstances,  as  a  token  to  guide  them 
in  the  search  of  their  new-born  prince:  This  shall  be  a 
sign  unto  ycu;  ye  shall  find  the  babe  wrapped  in  swad- 
dling-clothes, lying  in  a  manner.     Having  this  notice. 


126  €{)c  H^ljalc  SDutp  of  a^an. 

ihe  shepherds  immediaiely  went  to  Bethlehem;  and, 
having  found  the  account  true,  they  returned,  glorifying 
and  praising  God. 

The  Jews  were  in  a  general  expectation  of  the  appear- 
ing of  the  Messiah  at  the  tivie  of  his  birth,  as  appears 
from  the  ancient  and  general  tradition,  that  at  the  end  of 
the  second  two  thousand  years  the  Messiah  should  ap- 
pear; and  likewise  from  that  particular  computation  of 
the  Jewish  doctors,  not  long  before  our  Saviour's  com- 
ing, who,  upon  a  solemn  debate  of  that  matter,  did  de- 
termine the  Messiah  should  come  within  fifty  years: 
which  is  confirmed  from  the  great  jealousy  which  Herod 
had  concerning  a  king  of  the  Jews,  that  was  expected 
about  that  time  to  be  born;  and  from  the  testimony  of 
Josephus,  who  tells  uS;  the  Jews  rebelled  against  the 
Romans,  being  encouraged  thereto  by  a  celebrated  pro- 
phecy in  their  scriptures,  that  about  that  time  a  famous 
prince  should  be  born  among  them,  that  should  have 
dominion  over  all  the  earth.  And  that  the  heathen  world 
was  in  expectation  of  such  an  appearance  is  evident  from 
the  famous  testimonies  of  two  eminent  Roman  histori- 
ans. Suetonius  says,  there  was  an  ancient  and  general 
opinion  famous  throughout  all  the  eastern  parts,  that  the 
fates  had  determined,  that  there  should  come  out  of  Ju- 
dea  those  that  should  govern  the  world :  which  words 
seem  to  be  a  verbal  translation  of  that  prophecy.  Out  of 
Judah  should  come  the  ruler.  Tacitus  writes,  that  a 
great  many  were  possesed  with  a  persuasion,  that  it  was 
contained  in  the  ancient  books  of  the  priests,  that  at  that 
very  time  the  East  should  prevail,  and  that  they  who 
should  govern  the  world  v/ere  to  come  out  of  Judca. 
Which  phrase,  that  the  East  should  prevail,  refers  to  that 
title  given  the  Messiah  by  the  prophet,  who  says.  He  is 
called  the  man  whose  name  is  in  the  East-* 

When  our  Saviour  appeared  in  the  world,  he  scattered 
and  dispelled  that  cloud  of  idolatry,  and  that  corruption 
of  manners,  which  had  fatally  overspread  it:  he  became 
a  light  to  lighten  the  gentiles,  as  he  was  the  glory  of  his 
people  Israel.     Whence,  under  the  conduct  of  such  a 

Though  we  translate  it  Branch,  yet  the  Hebrew  word  signifies  both,  and 
may  be  rcndeied  the  one  as  well  as  the  other. 


guide,  we  cannot  fail  of  acquiring  the  knowledge  of 
God's  will  in  this  world,  and  the  comfortable  expect- 
ation of  life  everlasting  in  the  world  to  come;  whe- 
ther we  consider  the  dignity  and  excellency  of  his 
person,  the  clearness  and  perfections  of  his  precepts, 
gr  the  brightness  of  his  own  example,  together  with 
the  encouragements  of  the  gracious  assistances  and 
glorious  rewards,  which  he  hath  promised  to  all  those 
that  engage  and  persevere  in  his  service  ;  for  he,  who 
lay  in  the  bosom  of  the  Father,  and  had  the  spirit  com- 
municated to  him  without  measure,  in  whom  dwells 
the  fullness  of  the  godhead  bodily,  could  not  want  a 
perfect  knowledge  of  what  was  most  agreeable  to  the 
divine  will:  and  consequently  we  must  have  abun- 
dant reason  to  put  our  trust  and  confidence  in  that 
method  of  attaining  salvation  he  hath  discovered  y  and 
we  cannot  fail  of  success,  if  we  are  not  wanting  to 
ourselves  in  our  neglect  thereof.  And  it  not  only  di- 
rects us  to  the  true  object  of  worship,  and  gives  us 
rational  and  worthy  notions  of  that  Being  we  are  obli- 
ged to  adore  ;  but  it  is  most  filthy  adapted  to  raise  our 
natures  to  the  greatest  improvements  they  are  capable 
of  in  this  world. 


SUNDAY  IV. 

J.  0/^/zc  sufferings,  crucifixion;  and  11.  of  the  dQ^iih, 
III.  Burial,  IV.  Resurrection,  and  V.  Ascension  of 
Jesus  Christ.  VI.  0/"Az>  mediatorial  ofliice  and  sit' 
ting  on  the  right  hand  of  God  s  and  VII.  Of  his 
coining  to  judge  the  ivorld  at  the  last  day. 


Of  Christ's  Sufferings. 


I 


N  ihe  fourth  Article  of  our  christian  faith  we  pro- 
fess our  belief,  that  this  same  Jesus  Christ,  the  eternal 
Son  ot  God,  begotten  oi  his  Father  before  all  worlds, 
God  of  God,  very  God  of  very  God,  the  Prince  of 


128  €i}C  Wipk  SDutii  of  ^au* 

glory,  the  heir  of  everlasting  bliss,  the  promised 
Messiah,  who  taking  the  nature  of  man,  yet  being 
in  that  nature  still  the  same  person  he  was  before, 
sitfjlered  under  Pontius  PilatCy  zvas  crucifiedy  dead, 
and  buried;  or  that  he  was  subject  to  all  those  frail- 
ties and  infirmities,  those  outward  injuries  and  vio- 
lent impressions,  to  which  mortality  is  liable.  His 
whole  life  was  full  of  sufferings,  from  his  birth  in 
the  stable  to  his  death  on  the  cross :  but,  particu- 
larly in  his  last  bitter  passion,  he  suffered  most  exqui- 
site pains  and  torments  in  his  body,  and  inexpressible 
fears  and  sorrows,  and  unknown  anguish  in  his  soul ; 
he  sweat  drops  of  blood.  One  of  his  disciples  betrayed 
him;  he  was  denied  by  another.  He  was  apprehend- 
ed, and  bound  by  the  rude  soldiers  as  a  malefactor ; 
accused  by  false  witnesses  ;  arraigned  and  condemn- 
ed by  that  judge  who  declared  he  could  find  no  fault 
in  him  :  he  was  buffetted,  and  scourged,  and  spit 
upon ;  derided  and  mocked  by  the  people,  the  sol- 
diers, and  at  last  by  the  high  priest  himself :  he  was 
made  the  scorn  and  contempt,  and  sport  of  his  inso- 
lent and  insulting  enemies;  and  was  hurried  to  death 
by  the  clamours  of  the  rabble,  who  cried  out.  Cru- 
cify him,  crucify  him.  Accordingly  he  was  nailed  to 
the  cross;  on  which, after  having  hung  several  hours^ 
he  gave  up  the  ghost.  This  way  of  putting  to  death 
was  called  crucifixion,  a  Roman  punishment,  remark- 
able for  its  exquisite  pains  and  ignominy  :  the  torment 
of  it  appeared  from  the  piercing  those  parts  of  the 
body  with  nails,  which  are  most  nervous,  and  yet  did 
not  quickly  procure  death  ;  and  the  shame  of  it  was 
evident  from  those  upon  whom  it  was  inflicted,  being 
only  slaves,  and  such  as  had  run  away  from  their  mas- 
ters. 

And  that  our  Saviour  also  suffered  in  his  mind  ap- 
pears from  those  grievous  agonies  he  felt;  first,  in  the 
garden,  just  before  his  apprehension,  when  his  soul 
was  sorrowful,  even  unto  death  ;  when  he  sweat  as  it 
were  drops  of  blood,  and  prayed  thrice  with  great  ve- 
hemence to  his  Father,  that  if  it  were  possible,  that 
bitter  cup  might  pass  from  him ;  and  from  that,  incon- 


^i  C[jn^'^  ^uffcriiig^,  129 

celvable  anguish,  which  he  expressed  upon  the  cross, 
when  he  broke  out  into  that  passionate  exclamation. 
My  God,  my  God,  why  hast  thou  forsaken  me  !  Thus 
evil  to  come  tormented  his  soul  with  fear;  and  evil 
present,  with  sadness,  anguish,  and  sorrow.  Not  that 
he  suffered  the  torments  of  the  damned;  for  as  he 
knew  no  guile,  consequently  he  deserved  and  could 
suffer  no  punishment.  But  when  we  reflect  how  per- 
fectly the  blessed  Jesus  understood  the  evil  and 
guilt  of  sin;  how  zealous  he  was  of  God's  glory;  how 
desirous  of  the  salvation  of  mankind;  and  yet  withal 
that  he  knew  how  small  a  number  would  be  saved; 
how  an  ungrateful  and  rebellious  world  would  frus- 
trate the  end  of  his  death,  and  the  designs  of  his  mer- 
cy ;  we  may  in  some  measure  guess  at  that  anguish 
which  sunk  and  depressed  him  in  such  a  wonderful 
manner,  as  made  him  say.  My  soul  is  exceeding  sor- 
rowful, even  unto  death.  For  we  may  imagine  how 
much  he  who  loved  us  so  well  as  to  die  to  redeem  us, 
might  be  grieved  and  afflicted,  when  he  foresaw,  that 
even  by  his  dying  he  should  not  save  us  all  from  the 
damnation  of  hell. 

But  here  let  it  be  remarked,  that  our  blessed  Sa- 
viour suffered  only  in  his  hitman  nature,  or  that  na- 
ture of  man,  which  he  took  upon  him;  yet,  since  it  was 
united  to  the  divine  nature,  and  that  there  was  a  most 
intim'ate  conjunction  of  both  natures  in  the  person  of 
the  Son,  there  did  thence  result  a  true  proper  com- 
munication of  names,  characters,  and  properties ;  so 
that  the  very  eternal  Son  of  God  may  rightly  be  said 
to  have  suffered  whatever  the  man  Christ  Jesus  en- 
dured in  the  flesh  for  sinners ;  because  the  properties 
of  each  nature  separate  may  reasonably  be  affirmed  of 
that  person,  in  whom  the  two  natures  are  united' by 
the  power  of  God.  And  our  Saviour  suffered  the  pain- 
ful and  shameful  death  of  the  cross,  to  deliver  us  from 
the  wrath  to  come,  and  to  purchase  eternal  redemp- 
tion for  us ;  for  thus  our  church  declares,  *  That  the 
offering  of  Christ  once  made  is  that  perfect  redemp- 
tion, propitiation,  and  satisfaction  for  all  the  sins  of 

11 


ISO  €t|c  Mjok  S^utp  of  ^aih 

the  whole  world,  both  original  and  actual;  and  that 
there  is  none  other  satisfaction  for  sin  but  that  alone.' 

The  reason  of  his  undergoing  these  sufferings  was, 
that  he  might  put  away  sin  by  the  sacrifice  of  him- 
self ;  that  he  might  be  a  propitiation  for  us  through 
faith  in  his  blood  ;  that  he  might  redeem  us  from  all 
iniquity,  and  purify  unto  himself  a  peculiar  people, 
zealous  of  good  works  ;  and  to  give  us  a  perfect  pat- 
tern of  patience  and  resignation  to  the  will  of  God, 
and  of  all  those  christian  virtues  which  are  necessary 
to  qualify  us  to  receive  the  benefit  of  his  satisfaction  ^ 
leaving  us  ^n  example  that  we  should  follow  his  steps. 
For, 

When  by  our  sins  we  had  justly  incurred  the  dis- 
pleasure of  almighty  God,  and  were  liable  to  eternal 
misery,  our  blessed  Saviour  discharged  the  obligation  -, 
and,  by  shedding  his  most  precious  blood,  as  the 
price  of  our  redemption,  made  satisfaction  to  God 
for  us  :  he  was  contented  to  be  offered  a  sacrifice  for 
us,  to  bear  our  sins  in  his  own  body  on  the  tree, 
and  to  atone  for  the  guilt  of  our  offences  by  the  one 
oblation  of  himself  once  offered  for  us  all.  And  he 
died  not  only  for  our  benefit  and  advantage,  but  in 
our  place  and  stead  ;  so  that,  if  he  had  not  died,  we 
had  eternally  perished,  without  being  able  to  es- 
cape the  justice  ot  an  angry  God.  For  which  rea- 
son the  blood  of  Christ,  which  was  shed  for  us 
upon  the  cross,  is  called  the  blood  of  the  covenant; 
because  thereupon  God  was  pleased  to  enter  into 
a  covenant  of  grace  and  mercy  with  mankind,  where- 
in he  hath  promised  and  engaged,  for  the  sake  of 
Christ's  sufferings,  voluntarily  undergone  upon  our 
account,  and  in  our  stead,  to  forgive  the  sins  of  all 
those  that  truly  repent  and  believe,  and  to  make  them 
partakers  of  eternal  life  in  the  world  to  come. 

Tl>e  reason  and  necessity  for  our  belief  that  Christ 
suffered,  appears  from  the  assurance  we  thence  re- 
ceive that  he  was  truly  man  ;  which  if  he  were  not, 
man  could  not  be  redeemed  by  him.  We  are  also 
hereby  assured,  that  satisfaction  is  made  to  the  justice 
of  God  for  our  sins  :  whereof  in  his  decree  no  remis- 
sion could  be  but  by  shedding  of  blood.  We  likewise 


learn  from  this  faith,  that  he  is  truly  affected  witli  the 
utmost  compassion  of  our  afflictions,  and  is  a  most 
faithful  and  merciful  high  priest,  touched  with  the 
feeling  of  our  infirmities,  and  therefore  ready  to  suc- 
cour them  that  are  tempted.  And  finally,  such  a  be- 
lief as  this  prepares  us  to  receive  with  patience  the 
sufl^erings  of  this  life  :  for,  if  God  spared  not  his  own 
Son,  how  shall  he  spare  his  adopted  ones,  whose  best 
evidence  of  their  bein^r  his  children  is  their  beinc^^ 
imder  his  fatherly  correction  ?  otherwise,  as  the  apos- 
tle observes,  we  should  be  bastards,  and  not  sons  :  but 
if,  when  we  suffer  with  him,  we  also  suffer  like  him, 
and  follow  the  admirable  pattern  he  has  left  us  of 
humility  and  patience,  and  absolute  submission  to  the 
will  of  God,  we  then  shall  be  made  partakers  of  his 
divine  holiness.  And,  by  his  crucifixion,  our  Saviour 
cancelled  the  obligation  we  were  under  to  perform 
the  whole  law,  and  blotted  out  the  handwriting  of 
ordinances,  which  was  against  us,  which  was  con- 
trary to  us,  and  took  it  out  of  the  way,  nailing  it  to 
his  cross ;  so  we  ought  to  learn,  that,  if  we  will  be 
Christ's,  we  must  crucify  the  flesh,  with  the  affections 
and  lusts,  and  glory  in  nothing,  save  in  the  cross  of 
Jesus  Christ  crucified.     And, 

II.  Of  Chrisrs  Death. 

Although  Jesus  was  both  God  and  man,  yet  he  did 
truly  and  properly  die,  by  an  actual  departure  of  his 
soul  from  his  body ;  in  whose  union  his  lite,  as  man, 
consisted ;  as  appears  not  only  from  the  many  plain 
texts  of  scripture,  which  say  that  he  died:  but  farther 
from  those  texts,  Father,  into  thy  hands  I  commend 
my  spirit :  and  having  thus  said,  he  gave  up  the  ghost 
by  the  means  of  a  violent  death,  caused  by  the  pains 
and  tortures  inflicted  on  him,  which  could  not,  with- 
out a  miracle,  but  dissolve  that  natural  disposition  of 
the  body,  which  is  necessary  to  continue  its  union 
with  the  soul.  He  voluntarily,  I  say,  submitted  him- 
self to  that  violence,  which  could  not  have  been  fore- 
cd  upon  him  without  such  a  submission  ;  and  there- 
fore he  says,  No  man  taketh  away  my  life  from  me. 


152  (Qt\)c  W^olt  ^ut^  of  -^m^ 

but  I  lay  it  down  of  myself,  &c.  And,  after  he  had  so 
submitted  himself,  he  could  not  by  the  course  of  na- 
ture avoid  that  death. 

IIozv  Christ  drazvs  us  to  God.  After  this  view  of 
the  humiliation  of  our  blessed  Saviour,  it  cannot  be 
improper  for  us  to  consider  what  effect  his  life,  doc- 
trine, and  sufferings  should  have  upon  us,  and  to  re- 
mark by  what  steps  he  draws  us  to  God :  in  which 
inquiry  we  shall  soon  be  convinced,  that  his  method 
to  prevent  our  falling  into  sinful  actions  was  to  lay  a 
restraint  upon  our  thoughts,  which  lead  to  them,  and 
to  oblige  us  to  govern  our  looks,  which  give  birth  to 
our  thoughts.  To  obviate  all  those  evils  which  pro- 
ceed from  an  inordinate  desire  of  riches,  he  hath  dis- 
covered to  us  that  admirable  temper  of  mind  distin- 
guished in  his  gospel  by  poverty  of  spirit,  which 
makes  us  even  sit  loose  to  the  good  things  we  pos- 
sess. To  keep  us  at  a  distance  from  the  temptations 
of  lying  and  detraction,  he  hath  forbid  all  idle  words, 
that  the  care  to  avoid  them  might  secure  us  from  fall- 
ing into  those  greater  crimes.  To  hinder  the  fatal  ef- 
fects of  anger  and  revenge,  he  hath  nipped  these  pas- 
sions in  the  bud,  by  commanding  us  to  love  our  ene- 
mies, and  to  do  good  to  them  that  hate  us.  To  facili- 
tate the  virtue  of  patience,  so  necessary  in  this  vale  of 
tears,  he  hath  manifested  to  us  the  treasures  that 
are  hid  in  adversity,  and  the  advantage  of  being  per- 
secuted for  his  sake  :  that  what  the  world  calls  misfor- 
tune and  calamity  often  proves  the  blessed  occasion 
of  making  us  happy  both  in  this  and  the  next  life  : 
Blessed  are  they  that  mourn ;  blessed  are  they  that 
are  persecuted.  And  to  make  us  quiet  and  easy  in 
ourselves,  and  gentle  to  others,  he  requires  us  to  have 
a  quick  sense  of  our  own  weaknesses  and  defects,  and 
readily  to  condescend  to  the  lowest  offices  for  the  good 
of  our  distressed  brethren. 

All  which  commands  he  enforces  by  his  example  ; 
for  in  his  own  person  he  hath  recommended  to  us  the 
most  hard  and  difhcult,  as  well  as  those  that  are  most 
useful  and  serviceable.  To  teach  us  piety  and  devo- 
tion, he  frequently  retired,  and  spent  whole  nights  in 
prayer;  and  from  worldly  occurrences,  raised  matter 


Ijoto  €^ti^t  bmtojG?  i\0  to  <Soti»         133 

for  spiritual  thoughts;  and  conformed  not  only  to  di- 
vine institutions,  but   to  human  appointments  that 
tended  to  promote  virtue.     That  we  might  learn  hu- 
mility, this  princeof  glory  condescended  to  the  poverty 
of  a  stable  ;  this  Wisdom  of  the  Father  became  dumb, 
and  was  reduced  to  the  simplicity  of  an  infant ;  he 
spent  thirty  years  of  his  life  in  retirement,  subject  to 
his  parents,  and  unknown  to  the   world.     That  we 
might  be  ready  to  exercise  universal  charity  to  the  bo- 
dies and  souls  of  men,  the  whole  course  of  his  life  was 
employed  in  good  works.     That  we  might  suppress 
all  ambitious  desires,  he  refused  the  offer  of  the  king- 
doms of  the  world,  and  the  glory  of  them  ;  and,  when 
the  people  would  have  made  him  a  king,  he  withdrew 
and  they  knew  not  where  to  find  him  out.     That  \vq 
might  be  obedient  to  the  government,  he  paid  tribute, 
though  he  was  free  from  any  such  obligation,  and  was 
forced   to  work  a  miracle  to  perform  it.     That  we 
might  live  above  the  world  he  chose  to  have  no  part 
or  share  in  the  possession  of  it,  the  Son  of  man  not 
having  where  to  lay  his  head.  He  was  perfectly  con- 
tented in  his  mean  circumstances,  that  in  all  our  suf- 
ferings we  might  be  resigned  to  the  will  of  God  :  in 
his  bitter  agony  he  renounced  the  strongest  inclina- 
tions of  nature,  and  submitted  to  the  appointment  of 
the  Almighty.     That  a  regard  to  the  judgment  of  the 
world  might  not  prevail  upon  us  to  transgress  the  laws 
of  our  God,  he  made  himself  of  no  reputation  ;  and, 
in  order  to  do  good  to  mankind,  was  contented  to  be 
esteemed  one  of  the  worst  of  men,  a  magician,  an  im- 
postor, a  friend  and  companion  of  publicans,  and  sin- 
ners, and  a  seducer  of  the  people.  And  for  us  to  resist 
all  temptations,  to  anger,  and  preserve  an  evenness  of 
mind  under  all  provocations,  he  bore  with  the  dulness 
and  slowness  of  his  disciples,  both  in  their  understand- 
ing and  believing  what  he  plainly  taught;  and  answer- 
ed the  sharpest  reproaches  of  his  enemies  with  calm  ar- 
guments and  modest  silence,  never  bringing  a  railing 
accusation  instead  of  a  sound  reason.    That  we  might 
practise  that  difficult  duty  of  loving  our  enemies,  he 
prayed  most  earnestly  for  his,  even  when  he  felt  the 
most  cruel  effects  of  their  malice,  and  imputed  it  ta 


134  €ijc  W^lt  E>utp  of  a^aii.  "^ 

their  ignorance:  Father,  says  he,  forgive  them,  for  they 
know  not  what  they  do.  And,  that  he  might  excite  us 
to  the  performance  of  our  duty,  he  has  offered  pardon 
and  forgiveness  of  what  is  past,  and  perfect  reconcilia- 
tion to  God,  by  the  merits  of  his  death  and  passion ; 
provided  we  return  to  him  by  sincere  repentance,  faith, 
and  obedience  to  his  law. 

He  strengthens  us  at  present,  and  enables  us  to  da 
our  duty,  by  enlightening  our  dark  minds,  by  exciting 
our  wills  to  that  which  is  good,  and  by  raising  our  cour- 
age under  difficulties,  dangers,  and  temptations:  he  rais- 
es our  fears  by  the  threatenings  of  eternal  punishment 
in  the  next  life,  and  encourages  our  hopes  by  the  promi- 
ses of  everlasting  rewards  to  the  whole  man,  body  and 
soul :  which  are  the  most  powerful  considerations  to  take 
men  off  from  sin,  and  bring  them  to  goodness,  where- 
by they  may  obtain  eternal  life. 

Wherefore,  it  should  be  our  greatest  care  to  please 
him,  by  a  constant  regard  to  his  commandments,  and 
an  endeavour  to  prevail  on  others  to  do  the  samej  by 
making  a  daily  progress  in  virtue  and  piety,  that  we  may 
be  conformed  to  the  likeness  of  that  beloved  object; 
by  setting  a  great  value  upon  all  means  and  opportuni- 
ties of  conversing  with  him,  in  prayer  and  meditation,  in 
hearing  his  word,  and  receiving  the  blessed  tokens  of  his 
love,  which  he  hath  left  us  in  the  blessed  sacrament  of 
the  Lord's  supper;  by  being  more  provoked  to  hear  his 
holy  name  blasphemed,  than  for  any  reproach  that  can  be 
cast  upon  ourselves;  and  by  longing  for  his  glorious  ap- 
pearing, that  we  may  enjoy  him  without  interruption  to 
all  eternity,  in  the  glory  ot  God  the  Father. 

III.  Of  Chrises  Burial, 

Christ,  being  taken  down  from  the  cross,  was  buried 
as  hath  been  typified  by  Jonah  lying  three  days  and 
three  nights  in  the  whale's  belly ;  and  intimated  in  that 
of  the  Psalmist,  My  flesh  shall  rest  in  hope,  &c.  which 
plainly  teaches,  that  the  body  was  to  be  buried,  but 
not  lie  in  the  grave  to  see  corruption.  Isaiah  is  more 
expressj  saying,  He  made  his  grave  with  the  wicked^ 


and  with  the  rich  in  his  death.  Whence  this  part  of 
our  christian  faith  should  work  within  us  correspondent 
to  it:  for  we  are  buried  with  him  in  baptism  unto  death, 
that,  like  as  Christ  was  raised  up  from  the  dead  by  the 
glory  of  the  Father,  even  so  we  also  should  walk  in  new- 
ness of  life,  being  raised  from  the  death  of  sin  unto  the 
life  of  righteousness.  And,  as  Christ  died  for  us  and 
was  buried,  so  also  is  it  to  be  believed,  that  he  went  down 
into  hell.     And  here 

Let  it  be  remarked,  that  the  pious  solemnities  used  in 
the  burial  of  our  Saviour,  the  honourable  mention  of  the 
pcrsorrs  concerned  in  it,  and  of  the  woman  wiio  brake 
the  box  of  precious  ointment  to  prepare  his  body  for  it, 
have  been  in  all  ages  thought  sufficient  grounds  for  the 
decent  buriids  used  in  the  christian  church:  and  this  cus- 
tom of  the  church  is  said  to  have  had  a  great  influence 
in  the  conversion  of  the  heathens j  for  after  Christianity 
had  got  possession  of  the  Roman  empire,  it  soon  put  an 
end  to  the  old  custom  of  burning  the  bodies  of  the  dead. 
Nature  itself  directs,  that  some  respect  seems  due  to  the 
dead  bodies  of  men,  for  the  sake  of  the  souls  that  once 
inhabited  them,  but  much  more  to  those  that  have  been 
the  living  temples  of  the  Holy  Ghost,  and,  being  bought 
by  Christ,  shall  be  one  day  made  hke  unto  his  glorious 
body,  according  to  that  mighty  working  whereby  he  is 
able  to  subdue  all  things  to  himself. 

IW  Of  Christ's  Resurreclion. 

In  the  .fifth  Article  of  our  Christian  faith  wc  pro- 
fess to  believe,  that  Jesus  Christ  on  the  third  day 
arose  again  from  the  dead:  for  the  beloved  and  only- 
begotten  Son  of  God,  who  was  crucified  and  died  for 
our  sins,  did  not  long  continue  in  the  state  of  death;  but 
on  the  third  day,*  by  his  infinite  power,  did  truly  revive 
and  raise  himself  from  death,  and  took  again  his  body, 

*  He  was  buried  three  days,  according  to  the  cornmon  computation  of  da\-< 
both  ancient  and  modern,  and  particularly  in  scripture  computation.  So  La- 
zarus is  said  to  be  four  days  dead,  though  the  fourth  day,  whereon  he  was 
raised,  was  one  of  them.  Eight  days  were  said  to  be  accomplished  for 
Christ's  circumcision,  but  the  day  of  his  birth  and  circumcision  too  went  both 
into  that  account. 


136  m)c  W^oit  2Dutp  of  ^m, 

"with  flesh,  bones,  and  all  things  appertaining  to  the  per- 
fection of  man's  nature,  reuniting  the  same  soul  to  the 
same  body  that  was  buried,  and  so  rose  the  same  man 
according  to  the  testimony  of  sufficient  and  credible  wit- 
nesses, thoroughly  informed  concerning  the  fact.  These 
witnesses  were  the  pious  women,  who,  thinking  with 
sweet  spices  to  have  anointed  him  dead,  found  him  risen. 
The  apostles,  who  conversed  with  him  frequently  after 
his  resurrection,  were  satisfied  he  had  a  real  body,  by  his 
eating  and  drinking  with  them.  And  one  of  them  search- 
ed the  holes  that  the  nails  had  made  in  his  hands,  and 
thrust  his  hands  into  his  side.  All  the  other  disciples 
testified  the  same,  to  whom  he  also  appeared,  even  to 
five  hundred  brethren  at  one  time.  Then  he  was  seen 
of  Jamesi  appeared  to  Stephen  at  his  martyrdom,  and 
to  Paul  at  his  conversion  in  his  way  to  Damascus.  And 
the  veracity  of  these  witnesses  cannot  be  doubted  ofj 
because  the  doctrine  they  taught  forbad  all  falsehood  up- 
on pain  of  damnation:  again,  the  sealing  the.  truth  of 
this  fact  with  their  blood  is  a  sufficient  evidence  of  their 
veracity. 

Whoever  looks  into  the  preaching  of  the  apostles  will 
find  the  resurrection  was  the  great  article  they  insisted 
on.  And  St.  Paul  knew  the  weight  of  this  article,  and 
the  necessity  of  teaching  it,  when  he  said.  If  Christ  be 
not  risen,  our  faith  is  vain.  I  am  sensible  it  is  common 
for  men  to  die  for  false  opinions  j  but  even  in  those  cases 
their  suffering  is  an  evidence  of  their  si?icen'ti/,  and  it 
would  be  very  hard  to  charge  men,  who  die  for  the  doc^ 
trine  they  profess,  with  insijicerity  in  the  professions 
mistaken  they  may  be,  but  every  mistaken  man  is  not  a 
cheat.  Now  if  we  do  but  allow  the  sufferings  of  the 
apostles  to  prove  their  sincerity,  which  no  man  can  well 
disallow,  and  consider  that  they  died  for  the  truth  of  a 
matter  of  Fact,  which  they  had  seen  themselves,  we 
shall  perceive  the  objections  usually  brought  against  this 
article  of  our  faith  will  quickly  vanish.  Ii  doctrines  and 
matters  of  opinion  men  mistake  perpetually i  and  it  is 
no  reason  for  me  to  take  up  with  another  man's  opinion 
because  I  am  persuaded  he  is  sincere  in  it:  but  when  a 
man  reports  to  me  an  uncommon  Fact,  yet  such  a  one- 


<0f  €!)n.0t'3fli  ll!c.siirrcmon,  isl 

as  in  its  own  nature  is  a  plain  object  of  sense,  if  I  be- 
lieve him  not,  my  suspicion  does  not  arise  from  the  ina- 
bility of  human  senses  to  judge  in  the  case,  but  from  a 
doubt  of  the  sincerity  of  the  reporter :  in  such  cases 
therefore  there  wants  nothing  to  be  proved,  but  only  the 
sincerity  of  the  reporter;  and  since  voluntarily  suffering 
for  the  truth  is  at  least  a  proof  of  sincerity,  the  suffer-, 
ings  of  the  apostles  for  the  truth  of  the  resurrection  is 
a  full  and  unexceptionable  proof  I  am  sensible  there 
are  many  instances  of  men  suffering  and  dying  in  an  ob- 
stinate denial  of  the  truth  of  facts  plainly  proved;  but 
then,  when  criminals  persist  in  denying  their  crimes,  they 
often  do  it^  and  there  is  reason  to  suspect  they  do  it  al- 
ways in  hopes  of  a  pardon  or  reprieve.  But  what  are  such 
instances  to  the  present  purpose  ?  All  such  men  suf- 
fer against  their  will,  and  for  their  crimes;  and  their 
obstinacy  is  built  on  the  hope  of  escaping,  by  moving 
the  compassion  of  the  government,  or  the  spectators. 
Seeing  then  that  the  apostles  died  in  asserting  the  truth 
of  Christ's  resurrection,  it  was  always  in  their  power  to 
quit  their  evidence  and  save  their  lives:  even  their  bit- 
terest enemies  the  Jews  required  no  more  of  them  than 
to  be  silent:  But  that  it  spread  no  further  among  the 
people,  let  jis  straitly  threaten  them  that  they  speak 
henceforth  to  no  man  in  this  name.  Acts  iv.  17.  Did 
not  ivc  strictly  command  you y  that  you  should  not  teach 
in  this  name?  And  behold,  ye  have  ^filled  Jerusalem 
iVith  your  doctrines,  and  intend  to  bring  this  man's  blood 
upon  us.  Acts  V.  28.  Others  have  denied  facts,  or  as- 
serted facts,  in  hopes  of  saving  their  lives,  when  they 
were  under  sentence  of  death;  but  these  men  attested  a 
fact  at  the  expence  of  their  lives,  which  they  might  have 
saved  by  denying  the  truth:  so  that  between  criminals 
dying  and  denying  plain  facts,  and  the  apostles  dying  for 
their  testimony,  there  is  this  material  difference;  crimi- 
nals deny  the  truth  in  hopes  of  saving  their  lives,  but 
the  apostles  willingly  parted  with  their  Uves  rather  than 
deny  the  truth.  But  to  return.  And  have  we  not  the 
testimony  of  his  very  enemies  to  bear  witness  of  this 
great  truth?  those  soldiers  that  watched  at  the  sepulchre, 
and  pretended  to  keep  his  body  from  the  hands  of  the 

S 


i'68  OHjc  IDljok  SDutp  of  ^n. 

apostles,  fek  the  earth  trembling  under  them,  and  saw 
the  countenance  of  an  angel  like  lightning,  and  his  rai- 
ment white  as  snow;  they  who  upon  this  sight  did  shake, 
and  became  as  dead  men,  while  he  whom  they  kept  became 
alive:  even  some  of  these  came  Into  the  city,  and  show- 
ed unto  the  chief  priests  all  the  things  that  were  done, 
when  Christ  rose  from  the  dead.  And  the  angels,  that 
heavenly  host,  which  brought  the  glad  tidings  of  his  birth 
to  the  shepherds,  bore  evidence  to  the  truth  thereof.  One 
came  and  rolled  back  the  stone  from  the  door,  and  sat 
upon  it.  Two,  in  white,  sitting  one  at  the  head,  and 
the  other  at  the  feet,  where  the  body  of  Jesus  had  lain, 
said  unto  the  women.  Why  seek  ye  the  living  among  the 
dead  ?  he  is  not  here,  but  is  risen.     And 

The  reason  why  he  only  appeared  to  his  followers,  and 
not  to  the  Jewish  nation  is,  because  it  was  only  of  neces- 
sity, that  those,  who  were  to  be  the  first  publishers  of 
the  gospel,  should  have  the  utmost  evidence  and  satis- 
faction concerning  the  truth  and  reality  of  Christ's  re- 
surrection; for,  by  the  same  reason  that  he  was  obliged  to 
have  appeared  to  the  Jewish  nation,  it  might  be  pleaded, 
that  the  whole  Roman  empire  ought  to  have  had  the  like 
manifestation,  and  that  he  should  have  shown  himself  to 
the  unbelieving  in  all  succeeding  ages. 

It  was  necessary  Christ  should  rise  from  the  dead,  to 
show  the  debt,  he  died  for,  was  discharged;  and  that  his 
satisfaction  was  accepted  in  heaven.  If  Christ  be  not 
risen,  ye  are  yet  in  your  sins.  Besides,  he  rose  to  prove 
himself  to  be  the  Messiah,  and  to  evidence  the  truth 
and  divinity  of  his  doctrine,  which  he  had  enjoined  to 
be  observed  by  all  men.  He  had  appealed  to  it  as  a  sign 
of  his  being  a  true  prophet,  and  therefore,  by  the  way 
of  trial,  which  God  prescribed  the  Jews,  vix.  the  accom- 
plishment of  predictions,  he  had  appeared  to  be  a  false 
prophet,  had  he  failed  therein :  for,  if  Christ  be  not  ri- 
sen, your  faith  is  vain.  God  having  raised  our  Saviour 
from  the  dead,  after  he  was  condemned  and  put  to  death 
for  calling  himself  the  Son  of  God,  is  a  demonstration 
that  he  really  was  the  Son  of  God;  and  if  he  was  the 
Son  of  God,  the  doctrine  he  taught  was  truth  from  God^ 
and  is  our  guide  to  heaven. 


(0f  (^tW^  %^ic\i^mh  136 

Again,  the  resurrection  of  Christ  is  an  argument  of 
our  resurrection;  because,  by  his  rising  from  the  dead, 
he  became  the  first  fruits  of  them  that  slept;  by  this  in 
secured  our  resurrection  to  eternal  life,  that  he  who  hath 
promised  to  raise  us  up,  did  raise  himself  from  the  dead. 

V.  Of  Christ's  Ascension. 

In  the  sixth  Article  of  our  christian  faith  we  profess 
to  believe  that  Jesus  ascf.ndcd  into  heaxien^  and  sitteth 
at  the  right  hand  of  God^  the  Father  almighty ;  for  the 
same  Jesus,  who  by  his  own  power  rose  again  for  our 
justification,  having  for  the  space  of  forty  days  confirmed 
the  truth  of  his  resurrection,  by  appearing-  several  times 
to  his  disciples,  discoursing  with  them,  and  speafking  of 
the  things  concerning  the  kingdom  of  God,  finished  his 
course  upon  earth  with  blessing  his  disciples ;  for  while 
he  was  blessing  them,  and  they  beheld  and  looked  sted- 
fastJy  toward  heaven,  he  was  taken  up,  and  a  cloud  re- 
ceived him  out  of  their  sight:  and  behold,  Jesus  being 
ascended  up  into  the  highest  heavens,  two  angels  appear- 
ed unto  the  disciples  with  the  comfortable  promise,  that 
as  Jesus  was  taken  from  them  into  heaven,  so  he  should 
in  a  glorious  manner  return  again  to  judge  the  world. 
And  all  this  was  done  for  the  confirmation  of  the  cer- 
tainty and  reality  of  this  great  mystery  of  our  faith.  Here 
was  need  of  eye-witnesses,  which  was  not  necessary  in 
the  act  of  his  resurrection;  because  whatever  was  a  proof 
of  his  life  after  death  was  a  demonstration  of  his  resur- 
recti;)n :  but  the  apostles  not  being  able  to  sec  him,  when 
in  heaven,  it  was  necessary  they  should  be  eye-witnesses 
of  his  act  of  ascending,  that  so  they  might  be  able  to 
bear  their  testimony  thereto.    Besides,  before  the  aposr 
ties  saw  our  Saviour  ascend.,  he  had  told  them  whither 
he   was  going,   ana  what  power  and  dignity  would   be 
conferred  upon  him;  and,  as  an  evidence  of  his  exalt- 
ation on  the  right   hand  of  God,  had  promised  to  send 
down  the  Holy  Ghost  upon  them  in  a  sensible  manner; 
so  that  they  afterward  receiving  the  wonderful  effects  of 
his  being  there,  had  abundant  evidence  of  his  exaltation, 
namely,  his  ascension  into  the  heaven  of  heavens,  th^ 


14a  (^t  ai^ftok  SDutp  of  ^m. 

presence  of  God,  where  his  human  nature  is  seated  far 
above  all  angels  and  archangels,  allprincipalitiesand  pow- 
ers, even  at  the  right  hand  of  God  the  Father.  There- 
fore, 

Since  this  our  Lord's  ascension  is  of  that  great  advan- 
tage to  mankind,  it  may  and  has  been  asked.  Why  he 
did  not  ascend  in  the  sight  of  the  Jews,  that  they,  who 
had  been  deceived  before  at  the  time  of  his  crucifixion, 
might  have  received  a  conviction  of  their  error  ?  To 
which  it  is  answered,  that  it  was  only  absolutely  necessary 
that  they  who  were  to  preach  the  gospel  should  have  the 
utmost  evidence  of  those  matters  of  fact  they  testified. 
God's  design  was  to  bring  the  world  to  salvation  by  the 
exercise  of  faith,  which  is  an  act  of  assent  upon  the  tes- 
timony of  another,  which  is  inconsistent  with  sight. 
Moreover,  it  is  to  be  doubted  whether  they  who  ascribe 
our  Saviour's  miracles  to  the  power  of  the  devil,  and 
suborned  the  soldiers  to  say  upon  his  resurrection,  that 
his  disciples  stole  him  away,  would  not  have  called  his 
ascension  if  they  had  seen  it,  a  phantasm  and  vain  ap- 
parition of  the  spirit  of  some  corrupt  man.  But  let  the 
reason  be  what  it  will,  God  appointed  it  so  to  be:  it  is 
not  the  business  of  the  creature  to  ask  the  Creator  his 
reasons  for  such  and  such  acts  of  his  omnipotency. 

SUNDAY  IV.— Part  II. 

VI,  Of  Christ's  Office  in  Heaven. 

Christ,  being  now  seated  at  the  right  hand  of  God,  is 
become  a  perpetual  patron  and  advocate  in  our  behalf, 
to  plead  our  cause,  to  solicit  our  concernments,  to  repre- 
sent our  wants,  and  to  ojffer  up  our  prayers  and  requests 
to  God,  by  virtue  of  his  meritorious  sacrifice,  which  he 
offered  upon  the  cross  for  the  sins  of  the  whole  world, 
^nd  this  his  sitting  at  the  right  hand  of  God  is  expressly 
foretold  in  these  words.  The  Lord  said  unto  my  Lord, 
sit  thou  on  my  right  hand  till  I  make  thine  enemies  thy 
footstool.  And  we  are  assured  by  the  holy  penman,  that 
our  Jesus  is  actually  there;  for  one  tells  us,  that  he  was 
received  up  into  heaven,  and  sitteth  at  the  right  hand  of 


<©f  Cfjri0t'^'  Cf^tt  in  Jpeabeit.  ui 

God  ;  and  another  records,  that  God  raised  him  from 
the  dead,  and  set  him  at  his  own  right  hand  in  hea- 
venly places.  But  such  scripture  phrases  are  not  to 
be  taken  in  a  strict  and  proper,  but  in  a  figurative 
sense,  as  spoken  in  condescension  to  our  capacities, 
and  after  the  manner  of  men,  and  by  way  of  compar- 
ison to  what  belongs  to  mankind.  And  as  the  sitting 
at  a  prince's  right  hand  is  esteemed  a  place  of  the 
highest  honour,  the  first  import  of  this  phrase  seems 
to  be,  that  Christ  is  invested  with  the  highest  glory 
from  God,  and  exalted  to  the  highest  dignity ;  and 
since  by  the  hand  of  God  his  infinite  power  may  be 
signified,  this  phrase  may  further  import  Christ's  hav- 
ing received  the  highest  power  and  dominion  from 
God  :  for  where  Christ  is  said  to  be  sitting,  we  are 
not  to  understand  that  he  is  determined  to  such  a  par- 
ticular posture  of  body  as  is  commonly  meant  by  sit- 
ting ;  for  he  is  sometimes  represented  as  standing  at 
God's  right  hand,  sometimes  in  general  as  being  there 
without  expressing  the  particular  manner  of  it ;  but 
by  his  sitting  we  are  to  understand  his  secure  and  quiet 
continuance  in  that  high  glory,  majesty,  and  judica- 
ture; c^nd  \ns  full  possession  of  dignity,  and  perpetu- 
ity in  retaining  it. 

And  this  confirms  our  faith  ;  because  it  gives  us  a 
further  proof  of  our  Saviour's  divine  mission  :  for,  had 
he  not  been  sent  into  the  world  by  God,  he  had  not 
approved  of  the  message  Christ  delivered  to  man. — 
His  visible  ascension  into  heaven  strengthens  our 
hope  :  for,  by  seeing  our  own  nature  thus  advanced, 
we  are  assured  that  dust  and  ashes  may  thither  ascend 
also;  and  the  blessed  Jesus  being  our  head,  as  mem- 
bers of  his  body,  we  may  expect  admission  into  that 
heavenly  court,  where  he  sits  in  glory,  since  we  have 
his  word,  which  cannot  fail,  that  he  is  gone  to  prepare 
a  place  for  us:  and  it  exalts  our  affections,  by  putting 
us  in  mind  that  our  treasure  is  above,  and  that  there- 
fore we  ought  not  to  set  our  affections  upon  such 
things  as  must  perish  in  this  world  ;  that  heaven  is 
the  true  and  only  happiness  of  a  christian  ;  tliat  our 


142  m^t  il3!joIe  ^utp  of  0§an» 

great  design  in  this  world  ought 'to  be  to  fit  and  pre- 
pare ourselves  for  the  enjoyment  of  a  blessed  eter- 
nity ;  that  our  constant  endeavours  ought  to  tend  to- 
ward the  qualifying  ourselves  to  be  received  into  our 
Saviour's  presence,  to  whom  we  have  the  greatest  ob- 
ligations of  gratitude  and  duty ;  that  by  trampling 
upon  our  sins,  and  subduing  the  lusts  of  the  flesh,  we 
may  make  our  conversation  correspond  to  our  Saviour's 
condition,  that  where  the  eyes  of  the  apostles  were 
forced  to  leave  him,  thither  our  thoughts  may  follow 
him, even  into  the  highest  heavens. Weshould  also  learn 
from  this  to  have  an  assurance  of  the  pardon  of  our 
sins,  acceptance  of  our  sincere,  though  imperfect  obe- 
dience, and  of  protection  and  defence  in  our  spiritual 
warfare,  as  knowing  that  at  last  we  shall  be  more  than 
conquerors;  and  it  should  raise  in  us  a  noble  ambition 
of  being  made  partakers  of  that  glory,  to  which  Christ 
our  head  already  is  advanced ;  who  has  promised, 
that  to  him  who  overcometh  he  will  grant  to  sit  with 
him  in  his  throne. 

VII.  Of  Christ^ s  coming  to  Judgment. 

When  we  profess,  in  the  seventh  Article  of  our 
belief,  that  Christ  will  come  again  to  judge  the  quick 
and  ilie  dead,  we  declare  that  we  stedfastly  believe, 
that  our  Lord  Jesus  Christ  shall  at  the  end  of  the  world 
descend  from  heaven  in  his  human  nature.  As  to  the 
manner  and  the  circumstances  of  Christ's  coming : 
He  shall  be  revealed  from  heaven  with  his  mighty 
angels  :  he  shall  descend  with  a  shout,  with  the  voice 
of  the  archangel,  with  the  trump  of  God:  he  shall 
come  in  his  own  glory,  and  in  his  Father's,  and  in  that 
of  his  holy  angels  :  he  shall  sit  upon  the  throne  of  his 
glory,  and  all  nations  shall  be  gathered  before  him  : 
and  he  shall  separate  them  the  one  from  the  other,  as 
a  shepherd  divideth  his  sheep  from  the  goats  :  those 
that  sleep  in  the  grave  shall  awake,  and  the  dead  in 
Christ  shall  rise  first,  and  they  that  are  alive  shall  be 
changed,  and  caught  up  to  meet  the  Lord  in  the  air, 
Which  sufiiciently  shews  the   glorious  appearing  of 


#f  (!SS)ti^t'^  coming  to  Slii^fl^^^fi^t.       in 

the  great  God,  and  our  saviour  Jesus  Christ,  who  shall 
then  come  glorious  in  the  brightness  and  splendour 
of  his  celestial  body;  supported  by  that  authority, 
which  his  Father  had  committed  to  him,  of  universal 
judge,  accompanied  with  thousands  of  angels,  who 
shall  attend  not  only  to  make  up  the  pomp  of  this 
appearance,  but  as  ministers  of  his  justice  ;  and  seated 
in  that  bright  throne  of  glory,  from  which  he  shall 
summon  all  mankind  to  appear  before  his  dreadful 
tribunal,  where  they  shall  come  upon  their  trial,  and 
have  all  their  actions  strictly  examined. 

Concerning  which,  if  we  search  the  scriptures,  there 
we  shall  find  God  hath  given  assurance  unto  all  men, 
that  he  will  judge  the  w'orld  by  Jesus  Christ,  in  that 
he  hath  raised  him  from  the  dead.  And  the  method, 
by  which  God  will  proceed  with  his  creatures  in  that 
day,  is  fully  described  by  the  judge  himself  in  his  gos- 
pel. The  apostle  of  the  Gentiles  declares  expressly 
that  we  must  all  appear  and  stand  before  the  judg- 
ment-seat of  Christ.  And  the  apostle  of  the  circum- 
cision says,  that  the  day  of  the  Lord  shall  come,  in 
which  the  heavens  shall  pass  away  with  a  great  noise, 
and  the  elements  shall  melt  with  fervent  heat. 

The  administration  of  which  judgment  iscomniilfed 
by  the  Father  to  his  Son  Jesus  Christ ;  God  will 
judge  the  world  in  righteousness  by  that  man  Christ 
Jesus,  whom  he  hath  ordained.  The  Son  of  man  shall 
come  in  the  glory  of  his  Father  with  his  holy  angels, 
and  then  shall  he  reward  every  man  according  to  his 
works.  The  Father  judgeth  no  man,  but  hath  com- 
mitted all  judgm.ent  unto  the  Son.  Christ  commanded 
his  disciples  to  preach  unto  the  people,  and  testify, 
that  it  is  Jesus  that  is  ordained  of  God  to  be  the  judge 
of  quick  and  dead ;  and  the  tribunal  is  called  Hie 
judgment-seat  of  Christ.  Hence  observe,  that  though 
the  right  of  judging  us  belongs  to  God,  whose  ser- 
vants and  subjects  w^e  are,  yet  the  execution  of  this 
power  of  judging  is  particularly  committed  to  the  Son 
of  man;  because  all  men  should  honour  the  Son,  as 
they  honour  the  Father;  that  our  blessed  Saviour 
might  receive  public  honour  in  that  nature  wherein 


144  €f|e  IBfjoic  SDutp  of  flt^n. 

he  suffered  ;  that  he,  who  for  our  sakes  stood  before 
an  earthly  tribunal,  might  therefore  be  constituted 
judge  of  the  whole  world  ;  that  he,  who  was  despised 
and  rejected  of  men,  might  appear  in  the  glory  of  his 
Father,  attended  with  an  innumerable  train  of  holy 
angels  ;  that  he,  who  was  condemned  and  crucified 
to  absolve  us,  might  receive  authority  to  absolve  or 
condemn  the  whole  race  of  mankind :  and  because 
being  clothed  with  a  human  body,  he  will  make  a  vis- 
ible appearance,  which  will  be  suitable  to  the  other 
circumstances  of  that  great  day:  all  which  will  be 
performed  in  the  sight  of  all  the  world.  And  again, 
mankind  being  judged  by  one  of  their  own  nature  a 
man  like  themselves,  touched  with  a  feeling  of  their 
infirmities,  greatly  declares  the  equity  of  his  judg- 
ment^ because  he  understands  all  our  circumstances, 
and  whatever  may  influence  our  case,  to  lessen  or  in- 
crease our  crimes.     And 

Not  only  men,  but  angels  also,  will  be  judged  at 
the  last  day ;  the  fallen  angels  are  reserved  in  ever- 
Jasting  chains  under  darkness^  unto  the  judgment  of 
the  great  day.  For  the  apostle  says,  Know  ye  not  that 
we  shall  judge  angels ;  or  sit  with  Christ,  and  approve 
that  sentence  against  them  which  he  shall  then  pro- 
nounce ?  And  all  men  that  have  ever  lived  in  the 
world,  and  those  that  shall  be  alive  at  our  Saviour's 
coming,  shall  be  gathered  before  him,  who  is  ordain- 
ed by  God  to  be  judge  of  quick  and  dead  ;  and  they 
shall  all  stand  before  the  judgment-seat  of  Christ, 
both  small  and  great.  Neither  riches,  power,  nor  ho- 
nour, shall  deliver  any  great  man  from  the  hand  of 
God ;  neither  shall  the  poorest  slave  be  excused  for 
his  meanness;  for  they  are  all  the  works  of  his  handsj 
neither  will  he  have  regard  to  such  qualities  and  cir- 
cumstances of  persons,  which  do  not  appertain  to  the 
merits  of  the  cause;  passing  judgment  upon  all,  ac- 
cording to  all  things  we  have  done  in  the  body,  whe- 
ther they  be  good  or  evil. 

He  will  enter  into  a  severe  scrutiny  how  we  have 
employed  all  those  talents  that  he  hath  intrusted  us 
with:  then   shall  all   the  powers  and  faculties    that 


dDf  €|jn.fift'!S^  comhtjj  to  ^[utigmcnt        145 

have  been  given  us,  all  the  favours  and  benefits  we 
have  enjoyed,  all  the  means  and  opportunities  that 
have  been  afforded  us  for  the  living  virtuously  and  ho- 
lily,  and  thereby  to  bring  honour  and  glory  to  our 
Master,  he  brought  into  our  view,  and  an  account  be 
demanded  of  them.  He  will  account  with  us  for 
our  senses,  how  we  have  employed  them ;  whether 
to  the  purposes  they  were  given  us  for,  the  furnishing 
our  understandings,  and  the  right  governing  of  our 
bodies,  or  whether  we  have  made  them  only  instru- 
ments of  sin,  and  inlets  to  vanity.  He  will  account 
with  us  for  our  reason  and  conscience,  how  we  have 
employed  them ;  whether  we  have  done  our  best  to 
improve  them,  and  whether  they  have  been  faithful 
guides  of  our  actions,  or  we  have  suffered  them  to  be 
abused  with  folly  and  false  principles,  and  to  be  led 
captive  by  our  lasts  and  passions.  He  will  call  us  to 
account  for  our  memories,  how  we  have  employed 
them ;  whether  we  have  been  careful  to  treasure  up 
in  them  such  things  as  might  be  useful  to  our  lives, 
or  have  only  made  them  the  repositories  of  things 
idle,  impertinent,  and  unprofitable.  He  will  call  us 
to  account  how  we  have  spent  our  time  in  this  world, 
whether  we  have  employed  it  to  good  purposes,  in  an 
honest  laborious  pursuit  of  a  lawful  calling,  setting  a 
due  portion  thereof  apart  for  the  more  immediate  ser- 
vice of  God,  and  spending  the  remainder  innocently 
and  wisely  ;  or  whether  we  have  squandered  it  away 
in  idleness,  in  play,  in  revelling  or  in  impertinent 
vicious  conversation,  in  the  neglect  of  our  main  bu- 
siness. He  will  call  us  to  account  for  the  grood 
creatures  he  hath  from  time  to  time  bestowed  upon 
us  for  our  support  and  refreshment,  how  we  have  em- 
ployed themj  whether  we  have  used  them  thankfully 
and  soberly,  with  temperance  and  moderation ;  or 
whether  we  have  abused  them  to  luxury  and  excess, 
to  gluttony  or  drunkenness,  making  therewith  provi- 
sion for  the  flesh,  to  fulfil  the  lusts  thereof.  He  will 
call  us,  to  account  for  our  learning  and  intellectual 
accomplishments,  for  the  advantages  ot  our  educa- 
tion, for  our  health  and  strength,  for  our  wealth  and 

T 


riches,  for  our  greatness,  power,  reputation,  and  all 
those  special  and  eminent  talents  that  he  hath  entrusted 
lis  with  above  others,  how  we  have  employed  them  ; 
whether  wc  have  made  them  instruments  of  doing  a 
great  deal  otgood,  and  being  eminently  useful  in  our 
generation;  or  whether  they  have  only  ministered  to 
pride,  and  vanity,  and  self-pleasing,  if  not  to  the  worse 
purposes  of  vice  and  wickedness.  Lastly,  he  will 
call  us  to  account  for  all  the  opportunities  of  grace 
and  means  of  salvation  that  v^^e  have  enjoyed,  for  all 
the  good  counsels  and  wise  exhortations  that  have  been 
given  us;  for  the  revelation  of  his  Son  that  hath  been 
made  known  to  us  ;  for  the  use  of  his  word  and  sa- 
craments ;  for  all  the  motions  and  suggestions  of  his 
holy  spirit  within  us,  dissuading  us  from  sin,  and  al- 
luring and  soliciting  us  to  a  course  of  virtue  and  holi- 
ness. For  all  these,  I  say,  he  will  call  us  to  account 
how  we  have  employed  them  ;  whether  we  have  im- 
proved them  to  the  purposes  for  which  they  were 
given,  as  we  should  have  done ;  whether  we  have 
grown  in  grace,  and  brought  forth  fruit  suitable  to  so 
many  helps  and  advantages,  or  have  been  idle  and  un- 
profitable servants.  These  and  a  great  many  other 
things  which  we  now  scarce  think  of,  shall  we  be  ac- 
countable hr  to  the  judge  at  that  day.  Then  shall 
the  wisdom  and  the  justice  of  the  divine  Providence 
appear  eminently  to  all  the  world,  in  rewarding  every 
man  according  to  his  works.  Then  what  the  upright 
man  has  done  shall  be  vindicated  and  approved  ;  and 
what  he  has  suffered  shall  be  abundantly  made  jjood  : 
every  thing  shall  then  be  perfectly  laid  open,  and  ex- 
posed in  its  true  and  proper  light :  plainness  and  sin- 
cerity shall  then  appear  the  most  perfect  beauty;  and 
the  craftiness  of  men,  who  lie  in  wait  to  deceive,  be 
stript  of  all  it  colours :  ail  specious  pretences,  all  the 
methods  of  deceit,  shall  then  be  disclosed  before  men 
and  angels:  and  no  artifice,  no  false  colours  to  conceal 
the  deformity  of  iniquity,  shall  then  take  place.  In 
a  word,  the  ill-designing  men  of  this  world  shall  then 
with  shame  be  convinced,  that  the  upright  sincerity 
•^'hich  they  despised  and  derided,  was  the  truest  wi^- 


4E>f  tfjc  last  9Iiitiginem*  uv 

dom;  and  that  the  dishonest  arts  which  they  so  highly  es- 
teemed, were  in  reaUty  the  mecrest  folly.     And, 

Of  the  last  Judgment.  Notwithstanding  we  may  col- 
lect from  scripture,  that  there  is  a  particular  judgment 
passed  upon  all  men;  forasmuch  as  good  men,  when  they 
die,  pabs  into  a  state  of  happiness,  and  bad  men  into  a 
state  of  misery  J  yet  all  the  declarations  of  our  Saviour 
and  his  apostles  concerning  judgment,  wich  the  parables 
that  relate  to  it,  plainly  refer  ro  the  last  and  ^cjieral 
judgment:  for   it   is  only  in  that  day  that  the   whole 
man  shall  be  completely  happy,  or  completely  mi'^erable, 
for  in  that  day  it  is  that  the  bodies  of  men  shall  be  raised  ; 
and  as  they  have  been  partakers  with  the  soul,  either  in 
obeying  or  offending  God,  so  shall  they  then  share  in  the 
rewards  and  punishments  of  it;  and  in  that  day  only  car. 
the  degrees  and  measures  of  their  happiness  and  misery 
be  adjusted;  for,  even  after  death,  the  effects  of  men"s 
good  or  bad  actions  may  add  to  their  punishment,  or  in- 
crease their  reward,  by  the  good  or  bad  examples  they 
have  given,  by  the  foundations  they  have  established  for 
piety  and  virtue,  or  by  the  customs  they  have  introduced 
to  countenance  immorality  and  vice.     In  that  day,  the 
reasonableness  of  God's  providence,  in  relation  to  the 
sufferings  of  good  men  in  this  world  will  be  justified, 
and  his  justice  cleared,  by  those  severe  punishments  that 
shall  be  eternally  inflicted  upon  die  wicked,  that  have 
forsaken  the  God  of  their  salvation.    And  therefore  this 
in  a  more  especial  manner  is  called  tite  day  of  the  Lord, 
The  exact  time  of  this  general  judgment  being  one  of 
thobc  seasons  which  the  Father  has  put  in  his  own  power, 
it  is  not  for  us  to  know,  or  pry  into  it.   Of  that  day  and 
that  hour  knoweth  no  man,  no  not  the  angels  which  are 
in  heaven,  neither  the  Son,  but  the  Father.     One  thing 
the  scripture  assures  us  of,  that  it  shall  come  suddenly,  a$ 
a  thief  in  the  night;  as  the  flood  upon  the  old  world;  or 
as  the  destruction  of  Sodom  and  Gon\orrah,  when  they 
were  eating  and  drinking,  and  suspected  nothing.  That 
it  is  very  near  to  every  one  of  us,  is  also  very  evident ; 
because,  how  many  ages  soever  the  world  may  continue^ 
yet  to  every  particular  person  the  time  of  his  own  death 
must  determine  the  conditions,  upon  vvhich  his  sentence 
.  will  depend  at  the  general  judgment.     Nevertheless., 


148  <Z\)t  WipiC  SDUtJI  of  0^ait^ 

whatever  be  the  time,  how  near  or  how  distant  soever> 
wherein  the  world  is  to  end;  it  is  (as  I  have  said)  the 
same  thing  to  us:  seeing  our  particular  concern  in  the 
general  judgment  will  d<jpend  entirely  on  the  state  v^^here- 
in  we  ourselves  leave  the  world,  which  we  are  very  sure 
we  must  speedily  do. 

If  we  consult  the  light  of  nature  only,  it  will  discover 
to  us  an  essential  difference  between  good  and  evil; 
whence,  by  the  common  consent  of  mankind,  rewards 
are  affixed  to  the  one,  and  punishments  to  the  other:  and 
according  as  men  govern  their  actions  in  relation  to  these 
real  differences  of  good  and  evil>  so  are  their  hopes  and 
their  fears  in  respect  to  a  future  state.  A  virtuous  life  is 
attended  with  present  quiet  and  satisfaction,  and  with  the 
comfortable  hope  of  a  future  recompencej  whereas  the 
commission  of  any  wicked  action,  though  ever  so  secret, 
sits  uneasy  upon  the  mind,  and  fills  it  full  of  horror:  all 
which  would  be  very  unaccountable,  without  the  natural 
apprehension  of  future  punishments  and  rewards.  This 
is  the  reason  why  many  of  the  heathens  esteemed  virtue 
and  honesty  dearer  than  life  with  all  its  advantages,  and 
abhorred  villainy  and  impiety  worse  than  death  itself. 
Moreover,  the  dispensations  of  God's  providence  toward 
men  in  this  world  are  not  confined:  good  men  often 
suffer,  even  for  the  sake  of  righteousness;  and  bad  men 
as  frequently  prosper  and  flourish,  and  that  by  the  means 
of  their  wicked  practices.  Wherefore,  to  rescue  God's 
proceedings  with  man  from  the  imputation  of  injustice, 
it  seems  reasonable  that  there  should  be  a  future  judg- 
ment, for  a  suitable  distribution  of  punishments  and  re- 
wards.    From  which  we  learn,  that 

God  will  reward  and  punish  us  in  the  next  life,  in  pro- 
portion to  the  good  or  evil  we  shall  do  in  this  our  mortal 
state.  For  in  that  day  the  degrees  of  good  and  bad  ac- 
tions will  be  considered,  as  well  as  their  nature  and  qual- 
ity. To  whomsoever  much  is  given,  of  him  shall  be 
much  required;  he  that  soweth  sparingly  shall  reap  spar- 
ingly, and  he  that  soweth  bountifully  shall  reap  bounti- 
fully. So  our  Saviour  plainly  teaches  us,  by  the  parable 
vpf  the  talents,  that  men  are  rewarded  according  to  the 
improvement  they  make:  he  that  had  gained,  ten  talent^i 


(0f  tJjc  ia^t  ^Htigiunu.  149 

was  made  ruler  over  ten  cities;  and  he  that  had  gained 
five  talents  ruler  over  five  cities.  The  apostle  of  the 
Gentiles  expressly  affirms,  that  the  glory  of  the  saints 
shall  be  different  at  the  resurrection.  And  we  are  in- 
formed from  our  Saviour's  own  mouth,  that  in  the  day 
of  judgment  the  condition  of  Tyre  and  Sidon,  of  Sodom 
and  Gomorrah,  shall  be  more  tolerable,  than  that  of  im- 
penitent sinners,  who  have  heard  and  rejected  the  terms 
of  salvation  through  Jesus  Christ.  By  which  we  are  in- 
structed to  believe  the  justice  and  equity  of  God's  pro- 
vidence, and  the  reason  of  the  thing;  nothing  being  a 
greater  promoter  of  piety  than  the  consideration  that  the 
least  service  shall  not  lose  its  reward;  and  the  better  any 
man  is,  the  greater  disposition  he  hath  for  the  enjoyment 
of  God;  and  the  more  hardened  he  is  in  his  wickedness 
the  more  susceptible  he  is  of  torment,  and  treasures  up 
greater  measures  of  wrath  against  the  day  of  God's  ven- 
geance, at  the  last  and  general  judgment. 

Therefore  we  should  govern  our  lives  with  that  care 
and  consideration,  and  with  that  due  regard  to  the  mea- 
sures of  our  duty,  as  that  we  may  be  able  to  give  up  our 
accounts  with  joy,  and  not  with  grief:  we  should  keep 
that  strict  watch  over  ourselves  by  frequent  examination, 
as  that  our  behaviour,  in  this  state  of  probation  and  trial, 
may  obtain  the  favour  and  acceptance  of  our  judge  at 
his  dreadful  judgment  seat:  we  should  restrain  ourselves 
from  committing  the  least  sin,  because  there  is  none  so 
inconsiderable  as  to  be  overlooked  at  that  day  of  gene- 
ral account  for  all  the  world :  nor  should  we  encourage 
ourselves  by  the  greatest  secrecy  to  the  breach  of  any  of 
God's  holy  laws;  because  all  our  actions  shall  be  then 
exposed  to  public  view,  and  known  to  the  whole  world, 
to  our  eternal  infamy:  neither  should  we  be  dejected  bv 
the  slanders  and  calumnies  of  bad  men,  because  our  in- 
tegrity shall  then  be  cleared  by  him  who  cannot  err  in  the 
sentence  he  shall  pass  on  us.  But  let  us  improve  all  those 
talents  the  providence  of  God  liath  intrusted  us  with ; 
because  we  are  but  stewards,  and  must  give  an  account  of 
them  all:  let  us  be  sincere  in  all  our  words  and  actions; 
because  in  that  day  the  secrets  of  all  hearts  shall  be  open- 
<:d:  let  us  avoid  all  rash  judging  of  others;  because  he 


150  i3i\)t  W^oit  SDutp  Of  ^m. 

that  judgeth  another  shall'  not  escape  the  judgment  of 
the  Almighty:  let  us  abound  in  such  works  as  we  know 
will  particularly  distinguish  men  at  that  day,  as  feeding 
the  hungry,  clothing  the  naked,  6f  c.  because  our  labour 
shall  not  be  in  vain  in  the  Lord:  and  let  us  be  humble, 
and  jealous  over  our  own  conduct^  because,  though  we 
know  nothing  by  ourselves,  we  are  not  thereby  justified; 
for  he  that  judgeth  us  is  the  Lord.  And  also  we  should 
learn  immediately  to  reconcile  ourselves  to  God  by  a  sin- 
cere and  hearty  repentance,  that  the  terrible  day  of  God's 
wrath  may  not  find  us  unprepared  to  enter  into  the  joy 
of  our  Lord. 


SUNDAY  V. 

.  Of  the  Holy  Ghost,  his  office,  manner  of  zvorking 
in  usy  our  duty  to  him,  and  the  sin  against  him.  IL 
Of  the  holy  catholic  church,  and  communion  of 
saints.  III.  Of  the  forgiveness  of  sins;  when,  and 
hozv  to  be  obtained.  IV.  Of  tlie  resurrection  of  the 
body,  with  ansivers  to  objections  against  itj  and  the 

folly  of  atheism.  V.  Of  the  life  everlasting;  in  which 
God's  justice  in  punishing  the  wicked  eternally  is 
\nndicated,  and  the  inexcuseahlencss  of  sin  is  demon- 
strated. VI.  The  doctrines  of  Christianity  cannot  be 
amended i  and  are  not  affected  by  the  wickedness  of 
some  people's  lives,  nor  />?/ religious  disputes.  Vll, 
That  religion  arose  not  from  fear,  education,  or 
state  policy;  and  the  miseries  of  atheism. 


I.  Of  the  Holy  Ghost. 

XN  the  eighth  Article  of  our  christian  faith  we  profess 
to  believe  in  the  Holy  Ghost  :  for  Christ  before  his  pas- 
sion had  promised  to  send  to  his  disciples  the  Holy 
Ghost,  to  guide  them  into  all  truth,  and  to  show  them 
things  to  come,  and  to  glorify  him:  and,  when  the  day 
of  Pentecost  was  fully  come,  they  were  accordingly  all 


m  t^t  i^tup  <^^o0ti  J  51 

filled  with  the  Holy  Ghost;  who  is  the  third  person  in 
the  most  holy  Trinity,  distinct  from  the  Father  and  the 
Son,  and  eternally  proceeding  from  both  ;  being  called 
the  Spirit  of  Christ,  and  the  Spirit  of  the  Son,  as  well  as 
of  the  Father,  and  of  one  divine  substance  with  them  : 
holy  in  respect  of  his  own  divine  nature;  for  as  the  Son 
was  so  begotten  of  the  Father,  as  to  be  one  God  with 
him,  in  like  manner,  the  Holy  Ghost  so  proceedeth  from 
the  Father  and  the  Son,  that  he  is  of  one  substance,  ma- 
jesty, and  glory  with  the  Father,  and  the  Son,  very  and 
eternal  God.    His  peculiar  office,  as  we  may  understand 
by  the  title  holi/y  is  to  sanctify  and  renew  our  corrupt  na- 
ture, and  to  restore  it  to  it$  primitive  perfection  and  dig- 
nity; to  incline  us  to  receive  those  truths,  which  are  only 
spiritually  discerned,  and  are  foolishness  to  a  carnal  or 
natural  man;  by  opening  our  hearts,  that  we  attend  unto 
those  things  which  were  written  by  his  inspiration,  and 
spoken  by  holy  men  as  they  were  moved   by  him;  by 
working  in  us  that  faith,  which  is  the  gift  of  God,  and 
which  no  one  can  have,  but  from  the  Holy  Ghost;  and 
by  giving  us  that  new  birth  or  regeneration,  without 
which  we  cannot  see  the  kingdom  of  God,  nor  enjoy 
the  possession  of  God's  promises,  reserved  for  believers 
in  the  next  world.     And  consequently  it  is  this  blessed 
Spirit  which  gives  clearness  to  our  faith,  zeal  to  our  char- 
ity, and  strength  and  power  to  every  thing  we  think  or  do. 
For 

Those  helps  and  assistances,  which  are  necessaiy  for 
the  performance  of  those  conditions,  upon  which  our 
salvation  depends,  are  bestowed  upon  us  by  this  divine 
Spirit;  partly  by  illuminating  our  understandings  inoiir 
sincere  and  diligent  inquiries  after  divine  truth;  and  part- 
ly by  exciting  our  wills  to  that  which  is  good,  and 
strengthening  our  vigorous  endeavours  in  the  prosecu- 
tion thereof:  and  these  are  to  be  obtained  only  by  the 
use  of  those  means,  which  God  has  established  for  this 
end;  as  humible,  hearty,  and  fervent  prayer;  a  frequent 
and  devout  use  of  the  holy  sacrament  ot  the  Lord's  sup- 
per; reading  and  hearing  God's  holy  word;  with  the  use 
of  all  other  likely  means  to  attain  those  graces,  which 
we  seek  for  at  his  hands:  and  all  this  as  obedient  mem- 


bers  of  the  communion  of  saints,  to  whom  alone 
Christ  hath  promised  these  influences  of  the  Holy 
Ghost,  which  he  must  feel  or  know  to  work  in  us. — 
When  we  constantly  take  care  to  demean  ourselves  as 
living  members  of  that  kingdom,  which  is  not  meat 
and  drink,  but  righteousness,  and  peace,  and  joy  in 
the  Holy  Ghost,  our  conversation  will  be  in  heaven, 
our  delight  in  God  ;  all  our  hopes,  wishes,  and  desires 
will  be  fixed  on  things  above,  and  we  shall  live  that 
heavenly  life  here,  the  perfection  whereof  will  be  our 
happiness  hereafter,  in  the  kingdom  of  God  and  of 
his  son  Jesus  Christ.  For  the  Father,  Son,  and  Holy 
Ghost  are  represented  to  us  as  severally  and  in  a  dis- 
tinct manner  concurring  to  our  salvation ;  for  God 
so  loved  the  world,  that  he  sent  his  only-begotten 
Son;  and  through  him  we  are  admitted  by  one  Spi- 
rit to  the  Father.     And 

AVe  may  judge  of  the  necessity  of  this  belief,  in 
that  it  is  taken  from  the  very  form  of  baptism,  ordain- 
ed  by  Christ  himself.  Besides,  our  belief  in  the  Holy 
Ghost  tends  to  excite  in  us  a  desire  of  those  gifts  and 
graces  that  flow  from  him,  of  that  new  birth  from  him 
which  may  wholly  renew  and  spiritualize  our  souls ; 
that  being  always  led  by  him,  and  receiving  supplies 
from  him,  and  continuing  in  his  holy  fellowship,  we 
may  through  him  become  such  temples  of  God  as  he 
will  choose  to  delight  and  dwell  in.  Therefore  we 
should  endeavour  to  cleanse  ourselves  from  all  filthi- 
ness  of  flesh  and  spirit,  perfecting  holiness  in  the  fear 
of  God  ;  whose  will  is  our  sanctification,  and  who 
from  the  beginning  hath  chosen  us  to  salvation,  thro* 
sanctification  of  the  Spirit,  whom  he  sent  to  teach  us 
his  will,  and  to  guide  us  in  the  way  of  truth.  There- 
fore, 

Our  duty,  with  regard  to  the  Holy  Ghost,  is  to  pray 
to  God  our  Father  continually  for  the  assistance  of 
this  his  holy  spirit :  whereby  we  may  be  enabled  to 
overcome  all  the  temptations  of  sin.  We  are  to  re- 
ceive his  testimony,  as  delivered  down  to  us  in  the 
writings  of  the  apostles  and  prophets;  to  obey  his 
good  motions :  be  solicitous  to  obtain  his  gifts  and 


m  tftc  ]^olp  a5{)ds^«  153 

graces,  which  are  the  habits  of  moral  and  christian 
virtues;  and  be  careful,  above  all  things,  not  to  quench 
and  grieve,  and  drive  him  from  us,  lest  we  be  found 
to  do  despite  unto  the  spirit  of  grace.  There  is  one 
thing  particularly  needful  to  be  here  taken  notice  ot : 
that  to  follow  the  guidance  of  the  holy  spirit  is  not  to 
follow  enthusiastic  imaginations ;  but  to  be  guided 
by  that  doctrine,  which  the  Holy  Ghost  inspired  the 
apostles  to  teach  ;  and  that  we  obey  it  in  the  practice 
of  all  moral  and  christian  virtues,  which  are  the  fruits 
of  the  spirit.  The  apostles  were  directed  by  a  mirac- 
ulous assistance  of  the  spirit  upon  every  extraordinary 
occasion ;  but  we  have  now  no  promise  of  any  such 
miraculous  direction.  To  obey  the  spirit  now  is  to 
obey  his  dictates  as  delivered  down  to  us  in  the  in- 
spired writings :  and  to  be  a  good  man  is  now  the 
only  evidence  of  being  full  of  the  Holy  Ghost. 

Every  wilful  act  of  sin,  especially  in  a  christian,  is, 
in  some  sense,  a  sin  against  the  Holy  Ghost ;  it  is  a 
grieving,  a  quenching,  a  resisting,  and  doing  despite 
to  the  spirit,  in  scripture  language.  Therefore,  all 
sinning  against  the  clear  conviction  of  our  consciences, 
and  the  motions  and  suggestions  of  the  holy  spirit  to 
the  contrary;  all  obstinacy  in  a  vicious  course  of  liv- 
ing, notwithstanding  the  motives  and  arguments  of 
the  gospel,  to  persuade  men  to  repentance  :  all  profane 
scoffing  at  religion,  and  making  a  mock  of  sin  ;  all 
abuse  of  the  scriptures,  and  ridiculing  the  holy  word 
of  God  ;  all  perverse  infidelity,  and  malicious  oppo- 
sition of  the  truth,  when  the  arguments  for  it  are  very 
plain  and  evident  to  every  impartial  mind;  are  crimes 
of  a  high  nature,  and  of  a  near  affinity  to  this  great 
and  unpardonable  sin  :  and  though  God,  to  encour- 
age the  repentance  of  men,  has  not  declared  them  ir- 
remissible;  yet,  where  they  once  get  possession  of  a 
man,  they,  by  degrees,  so  waste  the  conscience,  and 
corrupt  the  mind,  as  to  make  it  incurable.  They  are, 
in  short,  great  and  grievous  provocations  to  almighty 
God,  and,  if  they  be  long  persisted  in,  we  know  not 
how  soon  he  mav  withdraw  his  jirace  from  us,  and 
suffer  us  to  be  hardened  through  the  deceittulness  or 
sin.  u 


\5'i  €^c  aBljoJc  ^ut^t  of  si^an. 


II.  Of  Ike  Holy  Catholic  Church. 

In  the  ninth  Article  of  our  christian  faith  we  pro- 
fess to  believe  in  the  holy  catholic  churchy  the  commu- 
nion of  saints  ;  because  Christ  promised  to  erect  a 
church,  when  he  said,  On  this  rock  will  I  build  my 
church  ;  and  we  find  it  mentioned  as  actually  erected 
in  that  passage  ot  the  Acts,  And  (lod  added  to  the 
church  daily  such  as  should  be  saved  ,  which  church 
then  consisted  of  the  twelve  apostles,  and  other  be- 
lievers in  Christ,  continuing  in  their  fellowship,  and 
hearing  together  the  word  preached,  and  breaking 
bread  from  house  to  house,  and  joining  in  public  pray- 
ers to  the  Almighty.  Therefore  as  many  as  embrace 
and  obey  the  gospel  may  be  said  to  compose  one 
church,  in  respect  of  their  being  members  of  the  same 
body,  and  through  one  and  the  same  spirit  united 
imto  one  head,  which  is  Christ ;  and  built  upon  one 
foundation,  the  chief  corner-stone  whereof  is  Christ 
Jesus:  and  professing  that  holy  faith,  which  is  but 
one,  and  receiving  the  same  sacraments,  which  are 
signs  and  badges  of  the  people  of  God,  whereby  we 
being  many,  are  united  by  one  baptism,  and  are  one 
bread  and  one  body  :  also  we  are  one,  as  being  all 
called  in  one  hope  of  our  calling  ;  and  we  ought  also 
to  be  one,  as  keeping  the  unity  of  the  spirit  in  the 
bond  of  peace;  and  as  united  by  one  discipline  and 
government,  and  guided  by  the  same  pastors  in  the 
way  of  eternal  life.     So  that, 

Howsoever  the  unity  of  the  visible  church  may, 
through  the  weakness  or  pcrverseness  of  man,  or  the 
wiles  of  the  devil,  be  defective  in  these  last  respects  ; 
yet  all  true  and  smcere  believers  are,  and  always 
have,  and  for  ever  shall  be  led  by  him  the  only  good 
shepherd,  their  eternal  high  priest,  king,  and  prophet, 
unto  those  heavenly  mansions,  where  joy,  peace,  love., 
harmony,  unity,  happiness,  and  glory  shall  have  no 
end.  Moreover,  it  is  reasonable  to  believe,  that 
this  one  church  hath  a  present  existence,  and  that 
it  hath  continued  from  the  times  of  the  apostles,  ^nd 


<0(  iljc  Cojnimmion  of  ^feainrsf*  155 

will  continue  to  the  end  of  the  vvoi  Id,  from  those  pro- 
mises of  our  Lord,  that  tlie  gates  of  hell  shall  not  pre- 
vail against  it ;  and  that  he  will  be  with  his  disciples 
always,  even  unto  the  end  of  the  world.  This  whole 
christian  church  also  may  be  well  termed  holi/,  as  be- 
ing separated  from  the  rest  of  the  world  by  a  holy 
calling,  and  having  holy  offices,  instituted  by  God, 
administered  among  them,  and  being  more  particu- 
larly obliged,  by  naming  themselves  by  the  name  of 
Christ,  to  depart  from  iniquity,  and  to  obtain  that  ho- 
liness without  which  no  man  can  see  the  Lord :  its 
members  being  predestinate  to  be  conformed  to  the 
image  of  Christ,  and  efficaciously  called  by  God, 
elect,  sanctified,  and  justified  ;  and  shall  be  perfectly 
holy  when  they  die. 

The  primitive  fathers  at  first  understood,  by  the 
catholic  church,  no  more  than  the  church  in  geiieral, 
as  composed  of  all  particular  churches.  Therefore 
we  call  the  epistles  of  Peter  catholic,  because  they 
were  directed  to  the  church  in  general ;  and  thus  in 
succeeding  ages  they  called  those  places  of  divine 
worship,  wherein  all  persons  of  both  sexes  witliin  r 
certain  district  met  without  distinction,  catholic 
churches,  in  opposition  to  such  private  chapels  as  were 
erected  by  monks  and  friars.  And  again,  the  word 
catholic  is  sometimes  applied  to  particular  national 
churches,  as  professing  the  true  faith  with  the  rest  of 
the  church  of  God,  in  opposition  to  schismatics  and 
heretics.  Besides,  the  christian  church  may  be  alsf) 
called  catholic,  as  it  is  to  be  diffused  into,  and  at  last 
take  in  all  nations,  and  is  not  confined  to  one  nation, 
as  the  Jewish  religion  was,  nor  to  one  place,  as  the 
Jewish  sacrifices  and  other  priestly  ministrations  were 

To  this  church  it  is  that  we  believe  God  hatlj  ad- 
ded, and  v/iil  continue  to  add,  those  that  shall  be 
saved :  and  as  none  were  saved  from  the  flood  but 
those  only  who  were  in  the  ark  of  Noah  ;  so  we  have 
no  reason  to  think  that  anv  shall  be  saved, from  the 
wrath  of  the  last  day,  and  receive  the  glory  promised 
to  the  saints,  who  are  not  found  v/ithin  the  christian 
church,     And  therefore:  we  oncht  to  take  the  greatest. 


156  €fjc  Jl^fjolc  ^iitii  of  ^a\h 

care  that  we  be  not  excluded  from  it,  either  by  justly  ' 
incurring  its  censures  by  scandalous  and  incorrigible 
sins,   or  by  falling  into  apostasy,  heresy,  or  schism ; 
and  we  ought  to  remember,  that,  as  this  church  is  holy, 
it  will  be  impossible  for  us  to  be  living  members  of  it, 
unless  we  also  are  holy,  without  which  our  being  out- 
ward members  of  it  will  be  not  only  vain,  but  perni- 
cious, and  the  highest  aggravation  of  our  crime;  be- 
cause the  catholic  church  is  the  communion  of  saints. 
Of  the  communion  of  saints.     The  larger  sense  of 
the  word  saints  implies  all  those  persons  that  are  bap- 
tized into  it  and  profess  the  christian  taith,   and  are 
visible   members  of  Christ's   church.      And,  as  the 
wheat  grows  in  the  same  field  with  the  tares,  so  the 
saint  hath  an  external  communion  in  the  same  church 
with  the  hypocrite ;  both  are  baptized  with  the  same 
water,  and  eat  at  the  same  table  the  bread  and  wine 
which  the  Lord  had  commanded  to  be  received  ;  they 
hear  the  same  doctrine,  and  openly  profess  the  same 
faith  ;  but  they  do  not  communicate  in  the  same  sav- 
ing grace,  nor  in  that  faith  which  works  by  love,  nor 
in  the  renovation  of  the  mind  and  spirit  of  sinful  man. 
And,  whenever  we  profess  this  belief  of  the   commu- 
nion of  saints,  it  ought  to  excite  us  to  endeavour  after 
the  greatest  purity  and  sanctity  of  life  we  can  possi- 
bly attain;  because  we  must  turn  from  the  power  of 
Satan  unto  God,  or  we  can  have  no  inheritance  among 
them  that  are  sanctified  in  Christ  Jesus.     Moreover, 
this  profession  ought  also  to  excite  in  all  true  believers 
the  highest  gratitude  to  God,  who  hath  admitted  them 
to  fellowship  with  himself,  made  them  partakers  of 
the  divine  nature,  and  chosen  them  for  the  places  of 
his  abode,  and  mansions  of  eternal  bliss.     Besides, 
this  profession  ought  also  to  inflame  all  true  believers 
with  the  highest  affection  toward  one  another:   for, 
if  it  be  natural  to  love  our  brothers  and  sisters  accord- 
ing to  the  flesh,  how   much  more  ought  we  to  have 
the  highest  affection  for  those  who  are  joined  to  us  by 
a  much  nobler  relation  who  are  born  again  by  the 
same  spiritual  birth  with  us,  and  live  the  same  spirit- 
ual life,  and  are  endued  with  the  gracious  influence? 


#f  ttje  fot5itjcitc.0l6f  of  .^in,  157 

of  the  same  holy  spirit?  and  therefore,  if  we  ought  to 
do  good  to  all  men,  surely  much  more  so  to  them  who 
are  of  the  same  household  of  faith,  saints  or  members 
of  the  same  communion,  and  partakers  of  the  same  priv- 
ileges and  promises  with  ourselves. 

III.  Of  the  Forgiveness  of  Sin. 

In  the  tenth  Article  of  our  christian  faith  we  con- 
fess a  belief  in  xht  forgiveness  of  sins.  It  will  therefore 
be  necessary  to  enquire  into  the  nature  of  sin;  which 
consists  in  a  man's  suffering  himself  to  be  drawn  away 
by  the  enticement  of  some  appetite,  passion,  or  interest, 
to  do  what  he  is  sensible  is  not,  in  itself,  fit  and  right; 
to  do  what  his  mind  feels  to  be  contrary  to  the  law  of 
God,  made  known  to  him  either  by  reason  or  revelation; 
contrary  to  piety  or  godliness;  contrary  to  sobriety  or 
temperance;  contrary  to  truth,  justice,  equity,  or  charity. 
Hence  sin,  in  its  own  nature,  even  separate  from  the 
consideration  of  its  being  an  obstinate  disobeying  the  re- 
vealed will  of  God,  is  in  itself  utterly  unreaoonable  and 

inexcusable.  It  is  acting  in  opposition  to  the  known 
reason  and  proportion  of  things,  contrary  to  that  eternal 
order  and  equity  which  God  hath  established  in  the  ori- 
ginal constitution  of  nature;  opposite  to  the  law  of  rea- 
son, the  dictates  of  conscience,  the  unprejudiced  judg- 
ment of  our  own  minds,  the  agreeing  opinion  of  all  wise 
and  good  men,  nay  and  even  of  bad  men  themselves  too; 
contrary  to  all  our  natural  notions  and  apprehensions  of 
the  attributes  and  will  of  God ;  destructive  to  the  wel- 
fare and  happiness  of  mankind,  the  health  of  our  own 
bodies,  the  peace  of  our  minds,  and  the  support  of  our 
good  name  and  reputation  among  wise  and  reasonable 
men.  It  is  a  subjecting  our  reason  to  vile  affections,  to 
inordinate  and  brutish  appetites,  to  disorderly  and  un- 
governed  passions;  which  becomes  a  guilt,  or  a  debt,  to 
suffer  such  punishment  as  the  iniquity  of  the  of^^ence 
deserves  in  justice  from  the  lawgiver,  which  punishment 
could  never  be  forgiven  but  through  the  satisfaction  of 
Christ.  And 
That  our  sins  are  forgiven  on  account  of  this  satisfac- 


iOl 


€Ue  at^HoIe  Wnti?  of  ^a\t 


tion  offered  by  Christ  is  plainly  proved  from  those  many 
texts  of  scripture  which  relate  to  this  matter,  and  tell  us, 
that  without  shedding  of  blood  there  is  no  remission; 
and  that  in  the  end  of  the  world  Christ  once  appeared 
to  put  away  sin  by  the  sacrifice  of  himself;  that  by  his 
stripes  we  are  healed ;  that  his  blood  was  shed  for  many 
for  the  remission  of  sin;  that  we  have  redemption  through 
his  blood,  the  forgiveness  of  sin;  according  to  the  riches 
of  his  grace:  neither  can  this  be  any  way  inconsistent 
with  those  scriptures  which  make  the  love  of  God  to  men 
the  inducement  of  his  sending  Christ  into  the  world:  he 
loved  and  pitied  them,  as  his  creatures,  and  in  misery; 
and  was  offended  with  them,  as  sinners;  and  it  was  a 
mercy  worthy  himself  to  find  for  them  a  sacrifice  equal 
to  his  infinite  justice  and  hoHness.     Therefore 

The  great  consolation  of  a  christian  centers  in  the  as- 
surance that  our  sins  are  blotted  out  by  the  merits  of 
Christ;  for  all  have  sinned,  and  come  short  of  the  glory 
of  God:  nay,  God  hath  concluded  all  under  sin;  and  un- 
less he  himself  had  shown  us  a  way  to  happiness,  we 
musu  for  ever  have  remained  under  perplexities  from  the 
sense  of  our  guilr,  and  fears  of  divine  wrath.  On  the 
contrary,  this  doctrine  of  forgiveness  of  sins  gives  all 
believers  the  highest  comfort  and  the  greatest  sense  of 
the  goodness  of  God,  who  has  thus  reconciled  mercy 
to  justice,  and  freely  has  released  those  debts  we  should 
never  have  been  able  to  have  paid  to  the  offended  Deity. 
And  we  should  by  these  considerations  be  inflamed  with 
the  most  exalted  love  of  our  heavenly  Father,  who  has 
given  liis  Son  to  die  for  us;  this  should  raise  in  us  the 
highest  gratitude  to  the  blessed  Jesus,  who  became  the 
Son  of  man,  to  make  us  the  children  of  God,  and  should 
make  us  always  remember  that  we  are  no  longer  our  own, 
but  are  bought  with  a  price,  no  less  than  the  blood  of 
Jesus.  Yet  Christ  delivers  no  man  from  the  punish- 
ment of  sin,  who  is  not  first  delivered  from  the  service 
and  dominion  of  it:  therefore  no  man  who  continues  in 
the  service  and  dominion  of  sin,  can  expect  to  be  dehv- 
ered  from  the  punishment  thereof.  Christ  has  indeed 
given  himself  a  propitiatory  sacrifice,  a  full,  perfect,  and 
sufficient  oblation  for  the  sins  of  the  world;  yet  it  is  not 


<^i  tgc  l!!c.53^urrcctioit  of  tije  52>ctiin        i  j9 

that  the  whole  world,  or  that  any  particular  persons,  should 
absolutely  and  unconditionally  be  thereby  excused  from 
the  punishment  of  sin:  but  that  all  those  who,  by  true 
repentance,  turn  from  sin,  and  become  righteous,  should 
obtain  remission  and  reconciliation  with  God:  for  he  did 
not  die  that  he  might  indulge  men  in  sin,  but  that  he 
might  save  them  from  it.  Christ  has  indeed  brought  life 
and  immortality  to  light,  and  opened  an  abundant  en- 
trance into  the  kingdom  of  God:  yet  it  is  not  that  any 
unreformed  and  unrenewed  nature  should  be  made  par- 
taker of  that  spiritual  happiness,  or  be  admitted  to  have 
a  share  in  those  pure  and  undefiled  rewards;  but  that 
those  vi^ho  have  broken  off  their  sins  by  repentance,  and 
their  iniquities  by  righteousness,  should  be  entertained 
at  the  eternal  supper  of  the  Lamb.  For^as  impossible 
as  it  is  for  God  to  cease  to  be  holy,  or  for  the  purity  of 
the  divine  nature  to  be  reconciled  to  sin,  so  impossible  it 
is  for  a  wicked  man  to  obtain  remission  while  he  con- 
tinues wicked,  or  for  a  sinner  to  be  admitted  into  the 
kingdom  of  heaven.  Be  not  deceived,  aays  St.  Paul; 
neither  fornicators,  nor  idolaters,  nor  adulterers,  nor  ef- 
feminate, nor  abusers  of  themselves  v/ith  mankind,  nor 
thieves,  nor  covetous,  nor  drunkards,  nor  reviiers,  nor 
extortioners i  that  is,  no  unrighteous  person,  that  con- 
tinues in  die  practice  of  any  known  sin,  shall  inherit  the 
kingdom  of  God.  Wherefore,  as  God  has  promised  us 
the  forgiveness  of  our  sins  on  no  other  condition,  but 
that  of  our  sincere  faith  and  repentance,  and  cur  forgiv- 
ing the  trespasses  of  our  brethren  against  us,  we  must 
endeavour  daily  to  die  unto  sin,  that  we  may  live  unto 
God;  and,  as  we  expect  forgiveness,  we  must  be  ready 
to  forgive  one  another. 

SUNDAY  V.  Part  II. 

IV.  Of  the  Resurrcclion  of  the  Bodi/.. 

In  the  eleventh  Article  of  our  christian  faidi  we 
profess  a  belief  in  the  resurrection  of  the  Iwdij ;  which 
we  must  believe  as  a  necessary  and  infallible  truth:  that 
as  it  is  appointed  for  all  men  once  to  die,  so  it  is  also 


160  €l)c  Jaijolc  SDutp  of  man. 

determined  that  all  men  should  rise  from  death;  a  doc- 
trine perfectly  agreeable  to  right  reason,  and  to  our  natu- 
ral notions  of  the  attributes  of  God.  The  generality  of 
the  heathens  of  old,  and  the  infidels  of  latter  times,  make 
this  one  of  their  great  objections  against  Christianity  upon 
the  pretence  of  its  impossibility.  The  heathens  think  it 
contrary  to  the  course  of  nature,  that  any  thing  should 
return  from  a  state  of  perfect  corruption  to  its  proper 
form,  or  that  a  body  perfectly  dead  should  be  again  re- 
stored to  life.  And  it  is  true,  that  among  the  works  of 
nature  they  could  never  observe  any  action  or  operation 
that  did  or  could  produce  such  an  affect;  so  that  by  na- 
tural light  we  cannot  discover  that  God  will  raise  the 
dead;  for,  that  depending  upon  the  will  of  God,  it  can 
be  no  otherwise  known  than  by  his  own  declarations ; 
yet  this  doctrine,  v^^hen  made  known  by  revelation,  evi- 
dently contains  nothing  in  it  contrary  to  right  reason. 
For  we  are  to  consider  the  possibility  of  things,  not  so 
much  depending  upon  the  power  of  nature,  as  upon  the 
power  of  the  God  of  nature.  And  whatever  dark  or 
imperfect  notions  the  Jews,  as  well  as  the  Gentiles,  had 
of  a  future  state,  it  is  certain  that  life  and  immortality  is 
now  brought  to  light  by  the  gospel;  and  we  may  rest  as- 
sured, that  though,  when  we  die,  our  bodies  shall  be  laid 
in  the  cold  chambers  of  the  grave,  and  there  become  the 
food  of  worms,  and  moulder  into  dust  and  rottenness ; 
yet  it  will  not  be  long  before  this  corruptible  shall  put 
on  incorruption,  and  this  mortal  shall  put  on  immortality. 
For  God  hath  appointed  a  day,  in  which  he  will  judge 
the  world  in  righteousness,  by  that  man  whom  he  hath 
ordained;  Vv'hereof  he  hath  given  assurance  unto  all  men, 
in  that  he  hath  raised  him  from  the  dead.  A  day  where- 
in we  must  all  appear  before  the  judgment-seat  of  Christ, 
that  every  one  may  receive  the  things  done  in  his  body, 
according  to  that  he  hath  done,  whether  it  be  good  or 
bad.  And  then  all  that  are  in  their  graves  shall  hear  his 
voice,  and  shall  come  forth:  they  that  have  done  good, 
unto  the  resurrectioii  of  life;  and  they  that  have  done 
evil,  unto  the  resurrection  ot  damnation.  And  it  may 
be  proved,  by  the  creation  of  the  world  out  of  nothing, 
that  it  is  altogether  as  easy  for  God  to  raise  the   body 


<Bi  ti)t  ^t^imcction  of  tijc  ^ah^,        i6i 

again  after  death,  as  to  create  and  form  it  at  first;  it  be- 
ing a  less  effect  of  power  to  raise  a  body  when  resolv- 
ed into  dust,  or  wheresoever  dispersed  and  destroyed^ 
than  to  make  all  things  out  of  nothing  by  a  single  com- 
mand. 

I  know  there  is  a  popular  objection,  which  at  first  view 
may  carry  some  difficulty  in  it  against  this  article  of  our 
faith;  as  for  example:  How  can  bodies  devoured  by 
men-eaters,  who  live  on  human  flesh;  or  bodies  eaten 
by  fishes,  and  turned  to  their  nourishment,  and  those 
fishes  eaten  by  men,  and  converted  into  the  substance  of 
their  bodies;  recover  their  own  bodies  at  the  resurrection 
of  the  dead? 

Wherefore,  to  clear  this  difficulty,  among  many  other 
sufficient  proofs,  it  must  be  considered,  that  the  body  of 
man  is  no  other  than  a  successive  thing,  continually 
losing-something  of  the  matter  it  liad  before,  and  gain- 
ing new;  so  that  it  is  certain  from  experience,  that  men 
frequently  change  their  bodies,  and  that  the  body  a  man 
hath  at  any  time  of  his  life  is  as  much  his  own  body,  as 
that  which  he  hath  when  death  separates  body  and  souK 
Therefore,  if  the  matter  of  the  body  which  a  man  had 
at  any  time  of  his  life  be  raised,  it  is  as  much  his  own 
and  the  same  body  as  that  which  he  had  at  his  death; 
which  does  clearly  solve  the  foremcntioned  difficulty, 
since  any  of  those  bodies  he  had  at  any  time  before  he  was 
eaten  were  as  much  his  own  as  that  which  was  eaten. 
Moreover,  let  it  be  considered,  that  in  like  manner  as  in 
every  grain  of  corn  there  is  contained  aiinall  impercept* 
ible  seed,  or  natural  faculty,  which  is  itself  the  entire  fu- 
ture blade  and  ear,  and  in  due  season,  when  all  the  rest 
of  the  grain  is  corrupted,  unfolds  itself  visibly  into  the 
form;  so  our  present  mortal  and  corruptible  body  may 
be  but  the  out-coat,  as  it  were,  of  some  hidden  and  at 
present  imperceptible  part  of  nature,  which  at  the  re- 
surrection shall  discover  itself  in  its  proper  form,  by 
which  way  also  in  nature  there  cannot  possibly  be  any  con- 
fusion of  bodies:  therefore  it  is  not  without  some  weight, 
that  St.  Paul  made  use  of  the  same  comparison,  and  that 
the  same  similitude  is  alledged  by  the  ancient  fathers  of 
.the  church.     But  should  we,  as  we  ought,  consider  the 

X 


i6'2  €i)C  XO'^olc  SMity  of  ^Ih 

thingts  without  us;  the  natural  changes  and  chances  in 
every  thing  and  person  will  raise  the  probability  of  our 
resurrection  from  the  dead.  At  night  the  day  dies,  and 
rises  with  the  next  morning;  the  summer  dies  into  win- 
ter, when  the  earth  becomes  a  general  sepulchre,  but 
when  the  spring  appears,  nature  revives  and  flourishes; 
nhe  corn  lies  buried  in  the  ground,  and  being  corrupted, 
revives  and  multiplies.  And  can  we  think  that  man,  the 
lord  of  all  these  things  that  die  and  revive  for  him,  should 
be  kept  under  the  bands  of  death,  never  to  rise  again? 
which  though  it  appeared  impossible  to  many  of  the  hea- 
thens, yet  some  of  the  wisest  of  them  have  thought 
otherwise,  as  their  works  declare.  At  the  resurrection, 
every  man  shall  be  as  really  and  truly  the  same  person 
that  died,  as  in  the  morning  he  that  awakes  is  the  same 
person  that  went  to  sleep  at  night. 

If  we  search  the  scriptures,  we  shall  find  plainly,  that: 
the  resurrection  of  the  body,  from  divine  revelation,  is 
clear.  God  hath  not  only  promised  it,  but  in  several 
instances  exemplified  it  for  our  satisfaction.  I  know, 
says  Job,  that  myredeemer  liveth,  and  that  he  shall  stand 
at  the  latter  day  upon  the  earth;  and,  though  after  my 
skin  worms  destroy  this  body,  yet  in  my  flesh  shall  I 
see  God,  ^>c.  And  the  prophet  Daniel  tells  us,  that 
many  of  them  that  sleep  in  the  dust  of  the  earth  shall 
awake,  some  to  everlastmg  life,  and  some  to  shame  and 
everlasting  contempt.  Besides,  if  these  proofs  will  not 
rake  place,  let  them  hearken  unto  fact.  The  ears  of  the 
Lord  were  open  to  the  voice  of  Elijah,  for  the  dead  child 
of  the  widow  of  Sarepta;  for,  when  he  prayed,  the  soul 
.of  the  child  came  into  him  again,  and  he  revived.  Eli- 
sha  raised  the  child  of  the  Shunamire  from  death:  nor 
did  that  power  he  had  die  together  with  himj  for,  when 
they  were  burying  a  man,  they  cast  him  into  the  sepul- 
chre of  Elisha,  and  when  the  man  touched  the  bones 
of  Elisha,  he  revived  and  stood  upon  his  feet.  These 
are  examples  out  of  the  Old  Testament.     But;. 

If  wc  search  the  gospels,  we  shall  find  that  remarka- 
ble argument  of  our  saviour  Christ  himself,  when  he  put 
the  Sadducees  to  silence:  As  touching  the  resurrection 
of  the  dead,  have  you  not  read  that  which  was  spoken 


m  tJ)c  i!!c.3ttmctiDn  of  tljc  ^oti\h        i6S 

unto  you  by  God,  saying,  I  am  the  God  of  A.braham, 
and  the  God  of  Isaac,  and  the  God  of  Jacob?  God  is  not 
the  God  of  the  dead  but  of  the  living:  which  argument  as- 
tonished the  multitude,  and  silenced  the  Sadducecs.  And 
if  it  does  not  astonish  and  silence  the  infidels  and  Socinians 
of  our  days,  they  must  be  accounted  more  hardened  in  their 
unbelief  than  the  Sadducees  of  old,  who  could  not  reply 
to  so  cogent  a  proof  of  the  resurrection.  And  again, 
he  cautions  his  disciples  to  fear  him  that  can  destroy  both 
body  and  soul  in  hell.  If  then  the  body  is  capable  of 
torment  in  hell,  it  must  be  raised  from  the  grave,  and 
united  to  its  soul  again,  before  it  can  pass  from  the  grave 
to  that  state  of  punishment.  He  promises  a  recom pence, 
at  the  resurrection  of  the  just,  to  those  that  relieve  the 
poor,  the  maimed,  the  blind,  and  the  larnc:  he  positively 
declares  in  St.  John,  that  the  hour  is  coming;  in  which 
all  that  are  in  their  graves  shall  hear  his  voice,  and  shall 
come  forth;  they  that  have  done  good  unto  the  re- 
surrection of  life,  and  they  that  have  done  evil  unto  the 
resurrection  of  damnation:  he  calls  himself  the  resur- 
rection and  the  life.  And  we  are  told  in  the  Revelation, 
that  the  sea  shall  give  up  the  dead  that  are  in  it,  and 
death  and  the  grave  deliver  up  the  dead  which  are  in 
them,  in  order  to  be  judged,  every  man  according  to  his 
works.  And  St.  Paul,  defending  himself  before  the 
lioman  governor,  openly  professes  his  belief  of  the  re- 
surrection of  the  dead,  both  of  the  just  and  unjust.  To 
some  of  the  philosophers  this  apoitle  also  appeared  to 
be  a  setter-forth  of  stxange  gods;  because  he  preached 
unto  them  Jesus  and  the  resurrection:  and  he  declares, 
that  we  must  all  appear  before  the  judgment-seat  of 
Christ,  that  every  one  may  receive  the  things  done  in 
the  body,  according  to  that  he  hath  done,  whether  it.be 
good  or  bad;  and  that  the  Lord  Jesus  Christ  shall  change 
our  vile  body,  that  it  may  be  fashioned  like  unto  his  glo- 
rious body.  The  same  apostle,  to  the  Thessaionians, 
describes  the  manner  of  the  resurrection,  that  the  dead 
in  Christ  shall  rise  first:  and,  with  the  Corinthians,  he 
argues  from  the  certainty  of  Christ's  resurrection  to  die 
necessity  of  ours:  which  texts  sufficiendy  prove  that  the 
resurrection  of  the  body  was  delivered  as  a  necessary  ar 


164  €fte  W^nU  SDiitp  of  09au. 

tide  of  faith  from  the  beginning  of  Christianity,  and 
that  it  is  still  the  expectation  of  the  faithful ;  for,  if 
the  dead  rise  not,  christians  are  of  all  men  most  mise- 
rable. Which  doctrine  was  confirmed,  when  our  Sa- 
viour restored  to  life  the  ruler  of  the  synagogue's  daugh- 
ter; and  raised  up  the  widow's  only  son  that  was  dead ; 
and  by  restoring  to  life  his  friend  Lazarus,  who  had 
been  dead  and  buried  four  days  :  but  all  these  instan- 
ces were  exceeded  in  our  Saviour's  own  resurrection, 
which  so  infinitely  manifested  his  power  and  divinity. 
So  that  there  can  be  no  doubt  of  the  truth  of  the  re- 
surrection from  the  dead.  And  it  is  certain  that  this 
resurrection  will  be  universal :  all  mankind  that  have 
laid  down  their  own  bodies,  and  committed  them  to 
the  grave,  shall  receive  them  again  ;  there  shall  be  a 
resurrection  of  the  dead,  both  of  the  just  and  unjust. 
From  what  has  been  said  it  appears,  that  the  folly 
of  those,  who  have  no  other  hope  to  rest  upon  but 
that  of  atheism  and  infidelity,  is  greater  than  can  be 
expressed  in  words,  or  that  can  rightly  be  conceived 
by  any  imagination.  For  what  is  the  state  of  such  a 
person,  when  God  taketh  away  his  soul  ?  can  he  be 
sure  there  is  no  God  ?  or  can  he  demonstrate  to  him- 
self, that  there  will  be  no  future  state  ?  The  hardiest 
unbeliever  never  yet  pretended  to  have  demonstration 
in  this  case ;  and,  if  he  had,  yet  all  the  comfort,  all 
the  hope,  that  could  be  built  even  upon  that,  would 
be  but  the  hope  of  a  beast,  the  expectation  of  perish- 
ing as  if  he  had  never  been.  For  what  is  the  hope 
of  the  unbeliever,  when  God  takes  away  his  soul  ?  I 
should  say,  when  fate  or  chance  takes  away  his  soul  ? 
and  on  what  ground  can  the  confidence  of  the  atheist 
rely  ?  his  expectations  at  best  are  thin  as  a  spider's 
web  ;  and  his  hopes  as  the  light  chaff,  which  the  wind 
scattereth  away  from  the  face  of  the  earth.  His  pros- 
perity and  mirth  can  be  but  for  a  moment,  and  his  ad- 
versity must  of  necessity  terminate  in  despair.  For 
what  relief  is  to  be  expected  from  fate  or  chance, 
which  has  no  understanding  ?  and  what  support 
is  that  man  capable  of  in  the  day  of  affliction,  who 


4Df  cfjc  ilc^urirccrion  of  tfjc  23otip,         i65 

does  not  believe  things  are  guided  by  a  wise  hand, 
"which  can  turn  every  thing  finally  to  our  advantage  ? 

The  bodies  of  good  christians,  now  liable  to  pains 
and  diseases,  and  death,  shall  then  die  no  more,  but 
shall  be  equal  unto  the  angels;  like  them,  they  shall 
become  immortal  in  their  duration,  and  consequently 
freed  from  all  those  troublesome  accidents  to  which 
they  are  now  exposed  ;  for  the  reward  being  eternal, 
the  subject  of  it  must  be  eternal  also.  Therefore,  savs, 
the  apostle,  it  is  sown  in  corruption,  it  is  raised  in  in- 
corruption.  The  bodies  of  good  men,  though  now 
vile  and  corruptible,  subject  to  filth  and  deformity  by 
nature,  shall  be  raised  glorious,  splendid,  and  bright ; 
they  shall  shine  like  the  sun,  and  shall  be  fashioned 
like  to  the  glorious  body  of  our  blessed  Saviour:  though 
now  subject  to  weariness,  to  impotency,  and  to  de- 
cays, shall  be  raised  nimble,  strong,  and  active  ;  they 
shall  be  able  to  follow  the  Lamb  wherever  he  goeth : 
they  shall  be  endowed  with  such  strength  and  vigour, 
as  shall  support  them  for  ever  in  the  same  state,  with- 
out any  decay  or  change.  It  is  sown  in  weakness, 
it  is  raised  in  power.  Though  the  body  is  now 
actuated  by  vital  spirits,  it  shall  then  be  possessed  and 
actuated  by  the  holy  spirit;  it  shall  be  refined,  and  be- 
come a  proper  instrument  for  the  operations  of  our 
minds,  upon  whom  they  must  serve  and  depend.  It  is 
sown  a  natural  body^  but  it  is  raised  a  spiritual  body. 
Yet  the  bodies  of  the  wicked  will  be  fitted  to  that 
eternal  punishment  they  have  drawn  upon  themselves, 
wherein  they  will  always  suffer,  without  consuming, 
under  that  dreadful  sentence.  Depart  ye  cursed,  into 
everlasting  fire  !     Therefore, 

This  faith  of  the  resurrection  of  the  body  should 
make  us  reverence  ourselves,  and  not  pollute  our  bo- 
dies with  sensual  and  brutish  lusts,  but  by  puiity  and 
sobriety  prepare  them  for  that  honour  and  happi- 
ness they  are  designed  for  :  it  should  support  us  under 
those  miseries  and  infirmities  our  bodies  are  subject 
to  in  this  life;  since,  when  we  take  them  up  again, 
they  shall  be  no  more  liable  to  pains  or  diseases,  or  to 
dissolution ;  for  death  will  he  swallowed  up  in  victo- 


ry.  By  this  faith  we  are  comforted  upon  the  death 
of  our  rehgious  friends  and  relations,  %vho  are  not  per- 
ished but  fallen  asleep,  and  shall  awake  again  in 
greater  perfection  and  glory  at  the  last  day.  This 
should  influence  us  to  promote  not  only  our  own,  but 
the  irrprovement  of  saving  knowledge  as  far  as  lies 
in  our  power,  to  curb  vice  and  encourage  virtue,  espe- 
cially among  those  with  whom  we  have  any  friend- 
ship or  authority.  This  should  arm  us  against  the 
fear  of  our  own  death,  since  we  are  assured,  that  after 
our  bodies  are  crumbled  into  dust,  they  shall  be  quick- 
ened at  the  general  resurrection,  and  be  changed,  and 
made  glorified  bodies,  by  the  mighty  power  of  God. 
And  especially  this  should  make  us  exercise  ourselves 
to  keep  consciences  void  of  offence ;  both  toward 
God  and  man,  that  we  may  not  forfeit  that  blessed 
immortality  of  our  whole  man,  body  and  soul,  which 
our  blessed  Saviour  hath  promised  to  all  those  that 
persevere  in  his  service  all  the  daysof  their  mortal  life. 

V.  Of  Life  Everlasting. 

In  the  twelfth  Article  of  our  christian  faith  we 
profess  to  believe  that  there  is  a  life  everlasting :  a 
life  that  comprehends  an  everlasting  duration,  to 
which  all  shall  be  raised  after  death,  the  wicked  as 
well  as  the  righteous.  Therefore,  when  we  read  that 
the  wicked  shall  be  destroyed,  and  perish,  and  for 
ever  die,  we  are  to  understand,  not  that  they  shall  be 
turned  into  nothing,  but  that  they  shall  forever  lose 
the  presence  and  favour  of  God  ;  be  condemned  to  a 
a  wretched,  hopeless  state  of  anguish,  remorse,  and 
despair;  and  be  tortured  with  the  worm  that  never 
dies,  and  in  the  fire  that  shall  never  be  quenched.  But 
the  righteous  shall  receive  the  utmost  perfection,  of 
which  their  nature  is  capable ;  they  shall  partake  of 
the  glory  which  the  Father  has  given  to  the  Son  ;  and 
shall  be  one,  as  the  Father  and  Christ  are  one.     For 

The  life  and  immortality,  whichChrist  hath  brought 
to  light,  and  which  he  hath  promised  to  all  his  faith- 
ful disciples,  is  a  translation  from  a  state  of  dulness 


lUca^onis^  fot  ctccnal  ^uni.sfljjmcnt^;        i67 

and  anxiety,  trouble,  affliction,  disappointments,  vex- 
ations, real  grief,  solid  cares,  and  at  the  best  of  imag- 
inary pleasures  to  a  state  of  true  happiness  and  con- 
tempt, of  manly  and  rational  pleasures  :  pleasures  not 
interrupted  by  sickness  or  any  sad  accidents,  not  dul- 
led by  being  weary  of  them,  nor  cloyed  with  them, 
not  disturbed  either  by  the  insults  of  our  enemies 
or  the  concernments  for  our  miserable  friends,  or  our 
own  inequality  of  temper.  In  that  state  all  the  pow- 
ers and  faculties  of  our  souls  will  be  advanced  to  the 
highest  perfection  they  are  capable  of;  and  we  shall 
live  in  perfect  ease  and  peace,  in  perfect  freedom  and 
liberty,  in  the  perfect  enjoyment  of  ourselves.  Then 
our  bodies,  that  slept  in  the  dust,  shall  be  raised  again 
and  united  to  our  souls,  to  live  in  the  city  of  the  great 
King,  the  heavenly  Jerusalem,  a  paradise  of  pleasure, 
a  country  of  perpetual  light  and  bliss,  where  the  glory 
of  the  Lord  fills  the  place,  and  where  every  object  that 
presents  itself  adds  a  new  beauty  to  it,  and  contributes 
to  the  increase  of  our  delight.     But 

Reasons  for  eteriial  punishments.  To  complete  the 
whole,  we  are  assured  that  the  inheritance  we  expect 
is  incorruptible,  and  fadeth  not  away  ;  that  our  house 
in  heaven  is  eternal ;  and  that  death  shall  have  no 
more  power  over  us.  There  is  no  dispute  concern- 
ing the  everlasting  happiness  of  the  righteous ;  it 
being  evident,  that  God  in  his  infinite  bounty  may 
reward  the  sincere  obedience  of  his  creatures  as  much 
beyond  the  merit  of  their  own  weak  and  imperfect 
works  as  he  sees  proper.  Yet  the  everlasting  pun- 
ishment threatened  to  the  wicked  has  seemed  to 
many  a  great  difficulty;  since  it  is  certain,  from  our 
natural  notions  of  the  attributes  of  God,  that  no  man 
shall  be  punished  beyond  the  just  demerit  of  his  trans- 
gression. But  those  who  consider  the  nature  of  hu- 
man actions  must  confess  that  God  is  just,  and  that 
every  one  who  wilfully  offends  him  deserves,  eternal 
punishment :  because  a  rational  and  moral  man  not 
only  has  in  himsel  a  power  of  acting,  which  is  in  com- 
mon to  him  with  the  irrational  creatures  ;  but  he  has 
moreover  a  still  hi.^her  principle  or  pow  er  of  directing 


168  €l[)c  Wlyoit  SDutp  of  ^x^t. 

his  actions,  with  some  determinate  views,  and  to  some 
certain  and  constant  end.  He  has  a  power  of  judg- 
ing beforehand,  concerning  the  consequences  of  his 
actions,  concerning  the  reasonableness  or  unreasona- 
bleness of  the  end  he  aims  at ;  and  he  has  a  power 
of  recollecting,  after  the  action  is  done,  whether  'he 
acted  with  a  good  or  an  evil  view.  He  can  either 
follow  the  irregular  motions  of  all  his  appetites  and 
passions,  as  do  the  beasts  that  perish ;  or  he  can  re- 
strain and  overrule  their  solicitation,  by  attending  to 
the  guidance  of  a  superior  light  of  reason  and  religion. 
Nay,  a  man  cannot  indeed  but  have  some  view  and 
design  in  every  thing  he  does  :  even  when  he  aban- 
dons himself  most  implicitly  to  the  brutal  guidance 
of  mere  appetite  and  passion,  still  he  does  it  with  some 
view ;  and  with  a  consciousness,  which  beastshave  not» 
that  he  knowingly  and  deliberately  chooses  to  aim  at 
some  mean  and  unworthy  end.  Hence  arises  that 
judgment  of  reflection  which  we  call  conscience  ;  by 
which  a  man  either  approves  or  condemns  his  own 
past  actions,  and  apprehends,  that  he  shall  accordingly 
be  approved  or  condemned  by  him  also  to  whom  he 
must  finally  give  an  account  of  himself.  If  a  man, 
in  the  general  course  of  his  life,  accustoms  himself  to 
consider  these  things  before  hand,  that  is,  if  he  will 
behave  himself  as  a  rational  creature  ;  if  he  accustoms 
himself  in  all  his  actions  to  consider  the  reason  and 
equity  of  things,  to  consider  what  is  reasonable  for 
himself  to  do,  or  for  him  to  expect  should  be  done  by 
another;  to  consider  what  is  agreeable  to  the  will  of 
God,  and  likely  to  be  approved  at  the  bar  of  an  im- 
partial and  all-seeing  judge:  if  this,  I  say,  be  his  main 
directing  principle,  and  the  point  which  he  constantly 
keeps  in  view,  his  actions,  generally  speaking,  vvilJ 
not  fail  to  be  virtuous  and  ^ood. 

On  the  contrary,  if  a  man's  principles  be  loose  and 
atheistical ;  if  he  has  no  sense  of  the  reason  and  equity 
of  things,  nor  apprehension  of  the  righteous  judgment 
of  God  ;  if  his  views  are  only  the  satisfying  of  his 
appetites,  the  gratification  of  his  p  issions,  the  pursu- 
ing his  present  interest,  and  pleasirg  his  own  unrea- 


Sonable  self-will,  it  cannot  be  but  his  actions  will  be 
generally  immoral  and  vicious. 

And  as  there  was  never  any  person  in  any  age  or 
country  upon  earth,  but  judged  himself  injured  by 
any  violence  or  fraud  put  by  another  upon  himself, 
the  case  is  precisely  the  same,  whenever  any  fraud  or 
violence  is  used  by  him  toward  another;  and  there- 
fore the  judgment  passed  by  him  in  that  case  upon 
other  men,  is  in  fact  a  judgment  passed  by  him  upon 
himself.  The  same  may  be  said  concerning  any  other 
known  instance  of  wickedness;  concerning  every 
kind  of  impiety,  unrighteousness,  or  debauchery:  the 
person  who  commits  the  crime  always  condemns  him- 
self, and  is  conscious  that  he  deserves  to  be  punished. 
Men  may  divert  and  turn  away  their  thoughts  from 
the  unpleasing  subject,  by  variety  of  amusements, 
and  numberless  vain  imaginations :  they  may  flatter 
themselves  as  they  please  with  objections  against  the 
unalterable  and  essential  differences  of  virtue  and 
vice;  and  resolve  to  say  within  themselves,  though 
they  can  never  really  be  persuaded  of  it,  that  they  shall 
have  peace,  though  they  walk  in  the  imagination  of 
their  own  heart,  to  add  one  sin  to  another,  they  may 
confidently  and  presumptuously  dispute  and  argue  in 
general,  that  all  actions  are  naturally  and  originally 
alike ;  that  morality  is  but  a  fiction  of  speculative 
men ;  and  the  notion  of  vice  and  virtue  only  a  crea- 
ture ot  the  laws  or  customs  of  nations.  But  the  judr- 
ment  in  particular  that  every  wicked  man  necessarily 
and  immediately  makes  concerning  any  unjust  action 
of  another,  by  which  he  himself  happens  to  suffer, 
will  for  ever  convict  him  of  knowing  well  that  differ- 
ence of  moral  good  or  evil,  which  he  is  not  willing 
to  acknowledge,  or  which,  however,  he  is  not  willing 
to  make  the  rule  of  his  own  behaviour.  This  is  what 
the  apostle  calls  the  law  written  in  men's  heart,  by 
which  they  are  a  law  unto  themselves,  their  conscience 
also  bearing  witness,  and  their  thoughts  the  mean 
while  accusing  or  excusing  one  another;  therefore  it 
is  certain  men  are  naturally  conscious  of  the  differ- 
ence of  good  and  evil,  and  of  the  consequent  desert 

Y 


170  €fje  J©i)ole  ^utp  of  a^ait. 

of  their  own  actions:  it  is  natural  for  them  to  apprehend, 
that  this  judgment  of  their  own  consciences  is  the  judg- 
ment that  God  also  passes  upon  them  j  and  the  scrip- 
ture very  clearly  affirms  that  it  is  so. 

The  sense  of  guilt  is  so  necessarily  uneasy  upon  the 
mind  of  man,  that  even  the  most  hardened  sinners  are 
perpetually  endeavouring  to  shift  off  the  blame  of  their 
wickedness  from  themselves,  and  to  throw  the  fault  upon 
whatever  comes  in  their  way.  Sometimes  the  reason  of 
their  wickedness  is  because  God  has  not  made  them 
better  than  they  are:  And  who  has  resisted  his  will? 
Sometimes  it  is  the  devil  that  tempts  them;  And  how 
can  frail  men  withstand  so  potent  and  so  cunning  a  de- 
ceiver? Sometimes  it  is  the  original  corruption  of  their 
nature:  And  who  can  alter  the  condition  to  which  he 
was  born?  Sometimes  it  is  the  general  fashion  and  cus- 
tom of  the  world:  And  who  can  be  singular  in  oppos- 
ing so  violent  a  torrent  ?  The  apostle  cuts  off  at  once 
both  these  and  all  other  excuses,  by  determining  dis- 
tinctly, that,  whatever  aggravations  or  extenuations  of 
sin  may  or  may  not  arise  from  external  circumstances, 
yet  sin  in  itself,  the  nature  and  essence  of  sin,  consists 
entirely  in  the  free  choice  of  a  man's  own  will;  and  that 
his  guilt  is  always  just  so  much  in  proportion  as  his 
choice  deviates  from  the  dictates  of  his  reason.  For, 
though  the  sensibility  of  our  conscience,  whereby  we 
become  uneasy  at  the  commission  of  any  crime,  may 
be  deadened  by  a  long  perseverance  in  vice:  yet  the 
light  of  our  conscience,  whereby  we  discern  the  differ- 
ence between  good  and  evil,  can  perhaps  be  never  to- 
tally put  out.  But  this  we  may  do,  and  this,  if  we  are 
wise,  we  will  do:  we  may  by  repeated  endeavours,  by 
degrees,  subdue  our  vicious  inclinations  to  our  reason. 
Every  man  is  then  only  tempted,  when  he  is  drawn  away 
of  his  own  lusts  and  enticed. 

Let  it  therefore  be  observed,  first,  that  no  man  can  say 
it  is  unreasonable,  that  they,  who  by  wilful  and  stubborn 
disobedience  to  their  almighty  Creator  and  most  mer- 
ciful Benefactor,  and  by  the  habitual  practice  of  unre- 
pented  wickedness,  have,  during  the  state  of  trial,  made 
themselves  unfit  for  the  enjoyment  of  that  happine,ss. 


Jlea^on.ief  for  ttttml  ^imiaijmcnt         i7i 

which  God  has  prepared  for  them  that  love  and  obey 
him,  should  be  entirely  rejected  and  excluded  therefrom. 
As  to  the  continuance  of  the  punishment,  no  man  can 
presume,  in  our  present  state  of  ignorance  and  darkness 
to  be  able  truly  to  judge,  barely  by  the  strength  of  his 
own  natural  reason,  what  in  this  respect  is  or  is  not  con- 
sistent with  the  wisdom,  and  justice,  and  goodness  of  the 
supreme  Governor  of  the  world;  since  we  neither  know 
the  place,  nor  kind,  nor  manner,  nor  circumstances,  nor 
degrees,  nor  all  the  ends  and  uses  of  the  final  punishment 
of  wicked  men.  But  we  are  certain  that  the  justice  of 
God  will  abundantly  vindicate  itself,  and  all  mouths  shall 
be  stopped  before  him,  and  be  forced  to  acknowledge  the 
exact  righteousness  of  all  his  judgments,  and  to  condemn 
their  own  folly  and  wickedness;  forasmuch  as  the  de- 
gree or  severity  of  the  punishments  which  shall  be  in- 
flicted on  the  impenitent,  shall  be  exactly  proportionate 
to  their  sins,  as  a  recompence  of  their  crime;  so  that 
no  man  shall  suffer  more  than  he  has  deserved,  by 
the  evil  of  its  ways.  For  argument  sake,  let  us  suppose 
that  men  are  to  hve  here  for  ever,  and  that  some  of  them 
were  become  abandoned  and  incorrigibly  bad:  Would 
it  be  any  unjustifiable  severity  to  confine  them  for  ever 
in  prison,  that  they  might  not  seduce  or  annoy  the  rest 
of  the  creation;  or  even  to  inflict  positive  punishments 
upon  them,  in  their  confinement,  adequate  to  their  of- 
fences, in  order  to  deter  others?  It  is  only  therefore  to 
suppose,  that  the  soul  is  in  its  own  nature  designed  for 
an  immortal  duration:  that  those,  who  are  consigned  to 
everlasting  misery,  are  such  as  by  a  continued  course  of 
sinning  have  so  disabled  all  the  powers  of  the  soul,  that 
it  is  morally  impossible  for  them,  without  the  extraordi- 
nary grace  of  God,  to  cease  from  sinning:  and  then,  if 
it  be  no  injustice,  as  undoubtedly  it  is  not,  that  every 
sinner  should  be  a  suff^erer;  there  can  be  no  injustice, 
that  every  habitual,  eternal  sinner  should  be  an  eternal  suf- 
ferer. Suppose  again,  that  the  outward  acts  of  sin  are 
temporary;  yet  the  defilement  and  habit  contracted  by 
a  repetition  of  these  acts  are,  if  we  die  in  a  state  of  im-. 
penitence,  eternal.  And  as  eternal  ill  habits  are  the  source 
vf  eternal  torments;  it  will  follow  that  the  impenitent 


17:2  €&c  IBfjoIc  SDiitp  of  ar^an. 

have  entailed  upon  themselves  everlasting  misery.  And, 
finally,  let  those,  who  insist  so  much  upon  it,  that  the 
punishment  is  disproportioned  to  the  crime,  consider  sin 
in  all  views,  and  in  all  its  consequences,  which  is  the  only 
way  to  form  a  true  judgment  of  the  malignity  of  it.  For 
the  punishment  is  not  disproportioned  to  sin ^  habitual 
sin,  if  considered  with  all  its  numerous  train  of  ill  con- 
sequences; the  consequences  being  such,  that,  if  unre- 
strained, it  would  Boon  involve  the  whole  world  in  one 
promiscuous  ruin  and  desolation.  It  is  true,  one  man  can- 
not do  all  this  mischief.  But  then  one  man,  who,  for 
instance,  acts  unjustly,  contributes  his  part  to  the  intro- 
duction of  universal  disorder  and  misery.  If  all  should 
act  as  unjustly  as  himself  (and  all  have  as  much  right  as 
any  one  man)  the  foundations  of  the  moral  world  would 
be  quite  out  of  course.  For,  as  a  late  writer  observes, 
*  one  person  robs  another  of  a  small  sum  of  money ;  he 
is  taken  and  suffers  death  for  the  fact :  Now,  what  pro- 
portion is  there  between  the  punishment  and  the  crime^ 
between  depriving  a  man  of  what  perhaps  he  could  very 
well  spare,  and  depriving  the  person  that  did  it  of  his  life, 
and  of  his  all  in  this  world  ^  None  at  all,  if  we  consider 
the  crime  in  this  light  only;  but  if  we  view  it  in  all  its 
tendencies,  then  the  crime  is  adequate  to  the  punishment^ 
since  it  tends  to  render  property,  and  what  is  valuable  in 
this  life  precarious,  and  to  subvert  the  peace  of  society.' 
We  know  not,  we  cannot  know,  how  far  the  conse- 
quences of  any  one  sin  may  extend,  how  far  the  influ- 
ence of  our  behaviour  may  effect  all  that  lie  within  the 
sphere  of  our  activity,  those  beneath  us,  and  about  us, 
our  domestics,  relations,  and  neighbours.  And  these 
again  may  spread  the  contagion  further. 

The  influence  of  eternal  Punishment.  This  faith, 
therefore,  in  a  life  everlasting,  should  deter  us  from  sin, 
and  excite  us  to  repentance  and  holiness  of  life;  and 
breed  in  us  an  awe  of  the  great  God,  a  jealous  God,  a 
consuming  fire,  a  God  who  will  not  be  mocked.  This 
should  teach  us  to  tremble  at  his  word,  at  the  firceness 
of  his  wrath,  and  the  dreadfulness  of  his  vengeance;  and 
to  set  the  highest  value  on  the  plenteous  redemption 
wrought  out  for  us  by  the  blood  of  Christ,  whereby  al 


<£>f  tije  ^octtincp^  of  CljrijStianitp*         its 

true  believers  are  purged  from  their  sins,  and  not  onl}' 
freed  from  eternal  misery,  but  made  inheritors  of  eternal 
happiness.  This  should  inflame  our  souls  with  earnest 
desires  of  those  heavenly  joys  which  flow  from  the  vision 
of  God,  and  stir  up  our  endeavours  after  that  holiness 
without  which  it  can  be  enjoyed  by  no  man.  This  should 
teach  us  to  contemn  this  world,  and  to  set  our  affections 
on  things  above;  so  that  forgetting  the  things  which  are 
behind,  and  reaching  forth  unto  those  things  which  are 
before,  we  may  press  toward  the  mark  for  the  prize  of 
the  high  calling  of  God  in  Jesus  Christ.  This  should 
encourage  us  take  up  the  cross  of  Christ,  and  make  us 
cheerful  under  the  sufferings  of  this  life,  knowing  that 
they  are  not  worthy  to  be  compared  to  the  glory  which 
shall  be  revealed  in  us:  and  that  our  light  affliction,  which 
is  but  for  a  moment,  worketh  for  us  a  far  more  exceeding 
and  eternal  weight  of  glory.     Therefore, 

Hearken  not  to  the  suggestions  of  designing  men. 
Under  a  pretence  of  banishing  your  appreheasions  of  a 
future  judgment,  they  will  only  dash  your  hopes,  and 
weaken  your  expectation  of  a  blessed  immortality;  alarm- 
ing those  very  apprehensions,  which  they  promised  to 
remove,  by  adding  to  your  other  terrors  this  new  fear, 
which  will  continually  haunt  you;  a  fear,  lest  you  have 
sinned  in  dismissing  your  first  persuasion  for  very  slight 
and  frivilous  reasons. 

VI.  Of  the  Doctrines  of  Christianity. 

There  may  be  several,  who  have  just  sense  enougli  to 
see  there  are  difficulties  in  Christianity;  but  not  sense 
enough  to  see  they  are  but  difficulties:  and  these  may  be 
confirmed  infidels,  mere  reeds  shaken  with  the  wind, 
with  every  blast  of  vain  doctrine.  The  christian  reli- 
gion proposes  no  doctrines  for  our  belief,  but  such  as 
are  discovered  by  revelation,  and  most  agreeable  to  a 
sound  and  unbiassed  judgment,  Notwithstandinc^  the 
strictest  scrutiny  has  been  made,  and  every  particular 
passage  has  been  sifted,  no  one  material  flaw  has  been 
discovered,  that  has  endangered  the  whole  fabric.  Nay 
those  very  things,  which  were  thought  insuperable  ob- 


174  €f)c  Wf^oic  ^utp  of  a^an. 

jections  against  it,  have,  upon  a  closer  examination,  been 
found  illustrious  confirmations  of  the  truth  of  it.  And 
if  all  the  load  of  objections  and  difficulties  industriously 
raised,  like  so  many  weights  tied  about  a  body,  cannot 
sink  Christianity;  it  must  be  upheld  and  supported  by 
that  energy  of  truth,  which  is  stronger  than  all  things, 
and  will  prevail.  Many  are  the  devices  of  a  man's  heart; 
but  the  counsel  of  the  Lord  standeth  for  ever.  Many 
have  been  the  devices  of  men's  hearts  and  heads  against 
Christianity:  from  its  youth  up  have  they  fought  against 
it:  but  it  is  the  counsel  of  the  Lord,  and  therefore  has 
hitherto  stood,  and  will  maintain  its  ground. 

All  the  doctrines  of  our  Saviour  have  a  natural  ten- 
dency, and  a  direct  and  powerful  influence  to  reform 
men's  lives,  and  correct  their  manners.  None  of  them 
were  calculated  for  the  gratification  of  men's  idle  curi- 
osities, the  busying  and  amusing  them  with  airy  and  use- 
less speculation;  much  less  were  they  intended  for  an 
exercise  of  our  credulity,  or  a  trial  how  far  we  could  bring 
our  reason  to  submit  to  our  faith:  but  as,  on  the  one  hand 
they  were  plain  and  simple,  and  such  as,  by  their  agree- 
ableness  to  the  rational  faculties  of  mankind,  did  highly 
recommend  themselves  to  our  belief;  so,  on  the  other 
hand,  they  had  an  immediate  relation  to  practice,  and 
were  the  proper  ground  and  foundation  upon  which  all 
human  and  divine  virtues  were  naturally  to  be  built. 
The  present  wickedness  of  christians  cannot  be  owing 
to  any  defect  in  the  doctrine  of  Christ,  nor  be  urged  as 
a  proof  of  the  real  inefficiency  of  it  toward  rendering 
men  holy:  because  there  was  a  time,  when  it  had  all  the 
success  of  this  kind  that  could  be  expected;  the  time, 
I  mean,  of  its  earliest  appearance  in  the  v/orld;  when  the 
practice  of  the  generality  of  christians  was  a  just  com- 
ment on  the  precepts  of  Christ:  when  they  could  appeal 
from  their  doctrines  to  their  lives,  and  challenge  their 
worst  enemies  to  show  any  remarkable  difference  be- 
tween them:  when  they  were  so  far  from  injustice  and 
wrong,  and  the  several  wicked  arts  of  deceiving,  that  in 
the  vast  multitude  of  converts  no  man  said  that  aught 
was  his  own;  for  they  had  all  things  common,  and  were 
not  only  of  one  faith,  and  qf  one  worship,  but  of  one 


€>f  tfjc  SDOctrincjS  of  <inS)ri.0tinmti5»        175 

heart,  and  of  one  soul.  Now,  if  the  efficacy  and  power 
of  the  christian  doctrine  must  be  tried  by  its  fruits,  the 
gospel  is  the  same  now  as  it  was ///f?/,  equally  the  power 
of  God  unto  salvation,  equally  mighty  in  pulUng  down 
of  strong  holds ;  and  therefore,  that  it  doth  not  still  pro- 
duce the  same  effects  must  be  owing,  not  to  any  defect 
in  the  means,  but  to  other  causes.  For  the  gospel,  though 
it  be  the  great  instrument  of  holiness,  yet  can  make  those 
alone  holy,  who  consider  and  weigh  it,  and  fasten  its  ho- 
ly rules  upon  their  hearts  and  conscienees  by  meditation 
and  study.  It  is  very  hard  therefore  to  make  our  faich 
answerable  for  the  ill  manners  ot  those  who  do  not  in 
good  earnest  receive  it:  but  much  harder  still,  that  those 
very  men  should  press  the  objection  most  eagerly,  with- 
out whose  loose  and  immoral  lives  there  would  not  be 
near  so  much  ground  and  colour  for  it.  Consequently 
by  scripture,  and  by  reason,  religious  opinions  are  to  be 
examined;  and  not  by  the  lives  and  practice  of  those 
who  espouse  them.  Disputes  it  is  true,  there  will  always 
be  about  revelation,  as  there  have  been  about  every  thing 
else.  And  is  it  any  wonder  men  should  dispute  about 
rehgion,  which  is  almost  the  only  thing,  about  which  it 
is  worth  while  to  dispute  at  all?  If  religion  were  set  aside 
would  all  disputes  immediately  cease  ?  No,  there  would 
be  many  more,  which  a  serious  sense  of  it  upon  our 
minds  prevents,  about  things  of  less  importance,  about 
every  thing  on  which  men  had  misplaced  their  esteem. 
It  is  a  mistake  to  imagine,  that  the  obscurity  of  scrip- 
ture has  given  birth  to  different  opinions  in  material 
points;  men's  preconceived  opinions  have  made  them 
endeavour  to  obscure  and  darken  the  scripture,  though 
never  so  plain.  And,  notwithstanding  the  many  differ- 
ences and  disputes  about  particular  doctrines  among 
Christians  (excepting  such  as  have  intolerably  corrupted 
the  very  fundamental  doctrines  and  even  the  main  design 
itself  of  the  whole  christian  dispensation)  they  have  not 
been  like  those  among  the  philosophers,  concerning  the 
whole  scheme  and  system  of  things,  but  only  concern- 
ing particular  explications  of  particular  doctrines;  which 
kind  of  disputes  do  not  at  all  affect  the  certainty  of  the 
whole  religion  itself,  nor  aught  in  reason  to  be  any  man- 


176  €()c  Wf^oit  ^in^  of  Wan. 

ner  of  hindrance  to  the  effect,  which  the  plain  and 
weightierand  confessedly  more  importantfandamental 
doctrines  ought  to  have  upon  the  hearts  and  lives  ot 
those  who  profess  their  belief  in  God,  and  acknow- 
ledge it  their  duty  to  obey  his  commands.  The  prin- 
ciples of  Christianity  may  be  out  of  fashion  :  but  what 
they  want  in  the  fashion  they  make  up  in  weight,  so- 
lidity, and  intrinsic  worth. 

Religion  arose  not  from  fear.  To  those  unhappy 
advocates  of  infidelity,  who  would  gravely  pretend  to 
persuadejhe  world,  that  religion,  at  first,  arose  from 
fear,  education,  and  state  policy  ;  and  that  it  is  only  a 
polite  device,  to  keep  the  ignorant  people  in  awe;  to 
these  deluded  men,  I  say,  it  may  be  sufficient  to  reply 
that  even  their  own  objection  admits  that  religion 
conduces  very  much  to  the  support  of  government 
and  order  in  the  world,  and  consequently  is  very  ben- 
eficial to  mankind  in  general ;  and  so,  to  every  man 
in  particular,  where  its  duties  and  obligations  are  duly 
observed,  it  gives  such  a  peace  and  tranquillity  of 
mind,  and  such  a  firmness  and  resolution  of  heart,  as 
is  utterly  inconsistent  with  that  groundless  and  un- 
reasonable fear,  which  is  here  supposed  to  be  parent 
of  it.  We  own  that  education,  and  the  prevalence  of 
custom  art  great,  but  then  they  must  be  such  as  strike 
in  with  our  corrupt  passions  and  affections ;  and  not 
such  as  endeavour  to  restrain  and  control  them. — 
What  goes  against  the  grain  can  never  last  long  ;  and 
therefore  we  may  reasonably  suppose,  that  religion, 
which  gives  such  a  check  to  our  depraved  appetites, 
had  long  since  been  exterminated  the  world,  had  it 
not  laid  such  fast  hold  upon  our  natures,  that  there 
is  no  shaking  it  off. 

T tie  folly  and  miseries  of  atheism.  Every  age,  we 
know,  is  apt  to  condemn  the  wisdom  of  those  that 
preceded  it :  and,  whether  we  stand  upon  our  fore- 
fathers shoulders  or  not,  we  certainly  think  that  we 
see  farther.  It  is  wonderful,  therefore,  that,  in  so 
many  ages  as  have  passed,  no  person  has  been  able 
to  rriake  su.ch  a  discovery  of  the  artifice  of  religion,  as 
to  free  .mankind  from,  its  pretended  slavery.     It  can- 


jHcIigiott  arosfc  not  from  feat,  ^t*        ill 

liot  be  said,  t/iat  there  xvere  none' to  attempt  it :  because 
efforts  of  this  kind  have  been  frequent  though  always 
unsuccessful  and  redounding  to  the  greater  confirma- 
tion of  religion.  It  cannot  be  said,  that  there  were 
none  ready  to  join  in  such  a  design ;  for  all  bad  men 
wish  there  was  no  kind  of  religion,  and  what  they 
wish  for  they  are  willing  to  effect,  if  they  could.  How 
comes  it  then,  after  all,  that  religion  still  prevailed, 
and  the  terrors  of  a  Deity  could  not  be  shaken  off, 
no  not  by  the  greatest  politicians  themselves,  who 
thought  they  understood  all  the  arts  of  government, 
as  well  as  any  that  went  before  them  ?  If  the  princi- 
ples of  religion  had  been  first  introduced  merelv  by  a 
state  policiji  the  politicians  and  governors  of  the  world, 
one  would  think,  should  be  likely  to  have  known 
something  of  it ;  at  least,  so  much,  as  to  be  less  sub- 
ject to  the  anxieties  of  conscience,  which  the  despis- 
ing of  such  principles,  and  living  in  opposition  to 
them,  generally  creates :  whereas  we  find,  on  the 
contrary,  that,  in  all  ages,  the  greatest  of  men,  who 
have  had  nothing  to  fear  from  human  power,  have 
been  as  much  affrighted  by  the  secret  terrors  of  reli- 
gion, and  have  undergone  as  great  agonies  of  mind, 
as  the  meanest  mortals.  And,  as  the  reason  of  the 
thing  is  sufficient  to  convince  us,  that  religion  at  first 
was  no  state  juggle;  so,  if  we  look  into  the  records 
of  antiquity,  we  shall  easily  perceive,  that  the  farther 
we  go  backward,  the  stronger  is  our  evidence  against 
this  suggestion.  The  most  ancient  writings,  that  are 
in  the  world,  without  all  controversy,  are  those  of  the 
holy  scriptures  J  and,  among  these,  the  book  of  Job^ 
is  deservedly  accounted  one  of  the  earliest:  and  yet 
we  may  observe  therein  not  only  the  sense  of  the  du- 
ties of  religion,  wherewith  the  people  were  possessed 
in  those  days,  but  even  how  customary  it  was  to  ap- 
peal to  the  tradition  of  former  times  concerning  these 
matters  :  Inquire,  I  praij  thee,  of  the  former  age  (says 
one  of  Job's  friends)  and  prepare  thyself  to  tlie  search 
sf  their  fathers  :  Jor  we  are  but  of  yesterday,  and 
know  nothing.  But  what  is  it  for,  that  he  thus  ap- 
peals to  the  observation  of  former  ages  ?  Even  to 

Z 


evince  the  bad  condition  of  all  that  are  not  sincere  in 
their  religion  ;  for  as  the  rush,  says  he,  zvifhout  mire, 
and  Ihejiag  without  water,  wither-  before  other  herbs  : 
.w  a?^e  the  paths  of  all  that  forget  God,  and  the  hypo- 
crite's hope  shall  perish.  From  whence  it  is  apparent 
that,  in  the  earliest  times  we  can  read  of,  men  had  the 
same  sense  of  religion,  and  the  same  notions  of  God's 
indignation  against  impiety,  that  we  now  have  :  and 
therefore  considering  that  no  time  or  place  can  be  as- 
signed to  give  any  reasonable  ground  for  supposing, 
that  the  first  principles  of  religion  were  any  human 
contrivance,  we  may,  without  further  arguments,  con- 
clude that  they  were  from  the  beginning. 

In  fine,  if  religion  had  been  a  trick  and  contrivance 
of  so  long  a  date,  as  these  deluded  men  pretend,  it 
must  necessarily  have  been  found  out  at  one  time  or 
other,  and  banished  out  of  the  world  long  before 
now  :  but  the  credit  of  it  is  not  yet  extinct ;  which  can 
be  owing  tonothins:  but  the  invincible  reasons  where- 
on  it  stands.  In  every  age  there  has  not  been  wanting 
the  wit  and  malice  of  profane  persons,  to  undermine 
and  blow  it  up ;  but  the  foundations,  whereon  it  is 
built,  are  so  firm  and  stable,  and  have  endured  the 
violent  shocks  and  secret  attempts  of  so  many  ages, 
that  we  have  no  occasion  to  doubt  it  will  ever  fail. — 
-Were  religion  and  the  being  of  a  God  matters  of 
mere  speculation  indeed,  these  men  might  trifle  and 
sport  with  them,  as  long  as  they  pleased  ;  but,  as  they 
are  made  fundamental  parts  of  every  man's  salvation, 
they  seem  to  run  too  great  a  hazard,  for  the  bare  grat- 
ification of  a  foolish  singularity,  who  adventure  to 
deny  them.  For,  as  these  men  cannot  fancy  things 
into  being,  so  neither  can  they  make  them  vanish  into 
nothing,  by  the  stubborn  confidence  of  their  own 
imagination.  What  then  can  make  them  thus  fool- 
hardy, and  tempt  them  to  be  thus  desperate  ?  If  you 
believe  them,  it  is  to  set  the  world  free  from  the  pre- 
■^udices  of  vulgar  errors,  and  the  slavery  of  that  bug 
bear  conscience.  Ah  wretched  freedom  !  which,  to 
deliver  us  from  one  imaginary  evil  brings  upon  us  a 
thousand  7rrt/  mischiefs,  which  degrades  the  dignity 


<^t  t^c  ^onoui:  Wt  to  45oti'j8i  ^amc.      ii9 

of  human  nature,  saps  the  foundation  of  all  societies, 
opens  a  sluice  to  all  kinds  of  wickedness,  and  takes 
away  our  only  comfort  in  time  of  distress.  For,  since 
man  of  himself  is  insufficient  for  his  own  happiness  i 
is  liable  to  many  evils  and  miseries,  which  he  can 
neither  prevent  nor  redress;  is  full  of  wants,  which 
he  cannot  supply;  surrounded  with  infirmities,  which 
he  cannot  remove,  and  obnoxious  to  dangers,  which 
he  can  no  ways  escape;  where  can  he  turn  himself 
without  a  God,  or  where  repose  his  anxious  thoughts, 
but  in  his  divine  providence  ?  In  the  day  of  adver- 
sity, especially,  when  all  other  friends  are  apt  totfor- 
sake  him,  how  gloomy  must  every  thing  about  him 
look  without  a  God  !  An  unhappy  mortal,  dee])  sunk 
in  miseries  and  misfortunes,  and  struggling  with  in- 
numerable hardships  here  upon  earth,  and  at  the  same 
time  destitute  of  a  protector  and  patron  in  heaveji, 
is  a  condition  not  to  be  imagined  without  horror  and 
ire?nbli?ig  amazement . 


13©  €t)c  Wf^olt  2Dutp  of  !3r?ati. 


SUNDAY  VL 

I.  Of  the  sacrament  of  the  Lord's  supper  why)  it  was 
ordained;  andW.  Of  the  preparation  before  receiving 
it,  by  examination  of  conscience y  repentance,  faith, 
obedience,  and  making  satisfaction.  III.  Of  those 
duties  to  be  done  at  the  time  of  receiving,  and  IV. 
After  receiving  ;  and  the  benefit  of  frequent  com- 
munion. V.  Of  the  honour  due  to  God's  name ; 
and  of  the  sins  against  it,  as  blasphemy,  swearing, 
including  assertory,  promissory, and  unlawful  oaths. 
VI.  Of  perjury.  VII.  Of  vain  oaths,  or  common 
swearing,  cursing,  and  the  sin  of  them;  and  VIII. 
Ofyows. 


I.  Of  the  Lord's  Supper 


H 


.AVING  thus  learned,  and  resolved  to  believe  all 
the  Articles  of  the  clnistian  faith,  our  next  duty  is 
to  partake  of  the  Lord's  supper,  which  as  we  are 
taught  by  the  church,  '  is  not  only  a  sign  of  the  love 
that  christians  ought  to  have  among  themselves  one 
to  another  ;  but  rather  it  is  a  sacrament  of  our  redemp- 
tion by  Christ's  death :  insomuch  that  to  such  as 
rightly,  worthily,  and  with  faith  receive  the  same,  the 
bread,  which  we  brake,  is  a  partaking  of  the  body  of 
Christ  i  and  likewise  the  cup  of  blessing  is  a  partak- 
ing of  the  blood  of  Christ.  The  body  of  Christ 
is  given,  taken,  and  eaten  in  the  supper,  only  after 
a  heavenly  and  spiritual  manner  :  and  the  means 
whereby  the  body  of  Christ  is  received  and  eaten  in 
the  supper,  is  faith.  And  therefore  this  is  justly  reck- 
oned one  of  the  most  irnportant  actions  of  our  holy 
religion  ;  whereby  we  repeat  and  renew  the  covenant 
we  made  with  God  in  our  baptism ;  distinguish  our- 
selves to  be  the  disciples  of  the  blessed  Jesus  ^  and 
are  admitted  to  the  highest  act  of  communion  with 
his  sacred  person  :  for  therein  our  corrupt  nature  is 


(Oi  tf)C  %Ctt}'^  ^HppCt%  181 

purified,  by  applying  the  merits  of  Christ's  blood;  and 
our  weakness  is  strengthened,  by  receiving  the  influence 
of  his  grace,  which  he  has  purchased  tor  us  by  his  death. 
But  he  that  lives  in  the  habitual  practice  of  any  known 
sin,  without  repentance,  must  not  approach  to  the  holy 
table,  lest  he  be  found  to  mock  God,  and  contemn  his 
authority.  Nevertheless  it  may  not  be  inferred,  that 
the  danger  of  unworthily  receiving  makes  it  safest  to  ab- 
stain from  receiving  at  all,  or  at  least  to  receive  but  sel- 
dom; because  the  danger  of  neglecting  a  plain  com- 
mand of  our  Saviour  is  more  hazardous  to  our  salvation, 
than  performing  it  without  some  due  qualification  to 
make  it  worthy.  For  the  clearer  understanding  of  this 
matter,  it  may  be  necessary  to  take  notice,  that  since  it 
is  allowed  on  all  hands,  that  there  can  be  no  just  bar  to 
frequency  of  communion,  but  the  want  of  preparation, 
which  is  only  such  a  bar  as  men  may  themselves  remove 
if  they  please;  it  concerns  them  highly  to  take  ofF  tlie 
impediment  as  soon  as  possible,  and  not  to  trust  to  vain 
hopes  of  alleviating  one  fault  by  committing  another. 
The  danger  of  misperforming  any  religious  duty  is  an 
argument  of  fear  and  caution,  but  no  excuse  for  neglect : 
God  insists  upon  the  doing  it,  and  the  doing  it  well  also. 
It  was  no  sufficient  plea  for  the  slothful  servant,  under 
the  gospel,  that  he  thought  his  master  hard  to  please, 
and  thereupon  neglected  his  duty:  but,  on  the  contrary, 
the  use  he  ought  to  have  made  of  that  consideration  was 
to  have  been  so  much  the  more  diligent  in  his  master's 
service.  Therefore,  in  the  case  of  the  holy  communion, 
it  is  to  very  little  purpose  to  plead  the  strictness  of  self- 
examination,  or  preparation,  by  way  of  excuse  either  for 
a  total,  or  for  a  frequent,  or  for  a  long  neglect  of  it.  A 
man  may  say,  that  he  comes  not  to  the  Lord's  table,  be- 
cause he  is  not  prepared;  and  so  far  he  assigns  a  good 
reason:  but  if  he  should  be  further  asked,  why  he  is  not 
prepared,  when  he  may;  then  he  can  only  make  some 
trifling  excuse,  or  remain  speechless.  Therefore,  the 
duty  being  necessary  to  be  performed,  the  true  conse- 
quence we  should  draw  from  the  danger  of  performing 
it  unworthily,  should  be  to  excite  ourselves  to  care  and 
diligence  in  preparing  ourselves  for  the  due  discharge  of 


182  €f)c  JIDlJole  ^ut^t  of  J^ait, 

it;  but  never  to  delude  ourselves  by  false  reasons  to  such 
a  neglect  as  will  certainly  increase  our  guilt. 

There  lies  an  obligation  upon  all  christians  to  receive 
the  holy  communion,  from  the  plain  and  positive  com- 
mand of  our  Saviour,  to  do  this  in  remembrance  of  him. 
This  makes  it  a  necessary  and  perpetual  duty  incumbent 
upon  all  christians :  and  to  live  in  the  neglect  of  a  plain 
law  of  the  author  of  our  religion  is  no  wise  consistent 
with  the  character  we  profess  of  being  the  disciples  of 
Christ.  This  worship  is  peculiar  to  the  christian  religion, 
and  thereby,  in  a  particular  manner,  we  proclaim  our- 
selves followers  of  the  blessed  Jesus:  upon  which  ac- 
count the  primitive  christians  (in  some  places)  never 
held  their  public  assemblies  without  it;  and  the  faithful, 
that  joined  in  all  the  other  parts  of  public  worship,  ne- 
ver failed  in  partaking  of  the  communion  of  the  body 
and  blood  of  Christ.  Yet  the  church  declares,  that '  the 
wicked,  and  such  as  be  void  of  a  lively  faith,  although 
they  do  carnally  and  visibly  press  with  their  teeth  the 
sacrament  of  the  body  and  blood  of  Christ;  yet  in  no 
wise  are  they  partakers  of  Christ,  but  rather  to  their  con- 
demnation do  eat  and  drink  the  sign  or  sacrament  of  so 
great  a  thing.  Before  we  can  be  qualified  to  participate 
of  this  holy  sacrament,  we  must  understand  the  nature 
and  end  of  its  institution,  or  we  cannot  offer  an  accept- 
able service  to  God.     And,  therefore. 

Remember  that  the  sacrament  of  the  Lord's  supper 
ivas  ordained  for  a  continual  remembrance  of  the  sa- 
crifice of  the  death  of  Christy  and  of  the  benefits  xvhich 
ive  receive  thertby.  The  Son  of  God  made  man,  by 
suffering  death  upon  the  cross,  made  a  full,  perfect,  and 
sufKcient  sacrifice,  oblation,  and  satisfaction  for  the  sins 
of  the  whole  world;  he  intercedes  for  us  by  virtue  of 
this  sacrifice  in.heaven;  so  we  on  earth  should  commem- 
orate this  his  sacrifice  on  the  cross,  by  offering  bread 
and  wine,  which  after  consecration  become  the  repre- 
sentatives of  his  body  and  blood,  which  in  this  sacrament 
are  offered  to  God  the  Father,  that,  he  may  be  favorable 
to  us,  and  give  us  his  grace,  through  the  merits  of  the 
death  of  Christ.     And, 


prcpatation  fot  tgc  %ott>'^  Supper*      is: 


II.  Preparation  for  the  Lord's  Supper. 

As  we  ought  not,  and  must  not  neglect  coming  to  this 
holy  sacrament,  so  nobody  must  dare  to  approach  that 
holy  table  without  a  due  preparation;  carefully  weigh- 
ing what  is  necessary  to  be  done,  before,  at,  and  after 
receiving  the  sacrament  of  the  body  and  blood  of  Christ. 
Aad,  first, 

Let  a  man  examine  his  life  and  conversation  by  the 
rule  of  God's  word.     For  a  life  governed  by  the  pre- 
cepts of  the  gospel  is  the  best  preparation  for  this  sacra- 
ment; because  he  that  believes  the  chiistian  religion,  and 
makes  it  his  constant  business  to  perform  what  our  Sa- 
viour hath  enjoined,  has  all  that  substantial  preparation, 
which   qualifies  christians  to  partake  of  this  ordinance, 
and  ought  therefore  to  receive  when  any  opportunities 
present:  for  this  holy  sacrament  does  not  so  much  oblige 
us  to  new  duties,  as  it  enables  us  to  make  good  those  ob- 
ligations, which  we  in  our  baptism  have  promised  and 
vowed  to  perform.     Let  a  man  therefore  examine  him- 
self ever  so  much,  fast  ever  so  strictly,  and  pray  ever  so 
fervently,  if  his  life  has  not  been  pious  toward  God,  just 
toward  his  neiglibour,  and  sober  in  reference  to  iiimself: 
without  effectual  resolutions,  all  those  dutieS:  in  which  he 
employs  himself  before  he  receives,  will  never  be  able  to 
make  him   a  fit  guest  at  God's  table:  they  are  indeed 
good  preparative  helps,  when  they  repair  those  breaches 
sin  has  made  in  our  souls;  but,  without  steady  purposes 
of  amendment,  they  are  of  no  value  in  the  sight  of  God, 
and  will  not  be  able  to  qualify  us  for  a  worthy  participa- 
tion of  the  body  and  blood  of  Christ.  If  our  lives  pre- 
pare not  the  way  for  our  offerings,  we  approach  the  holy 
altar  in  vain.     We  should  hereby  be  deterred  from  re- 
ceiving only  out  of  custom,  or  in  order  to  qualify  our- 
selves for  some  temporal  or  worldly  employment;  but 
pious  christians,  who  are  sincerely  wearied  and  grieved 
with  the  burden  of  their  sins,  ought  not  to  be  discourag- 
ed in  their  duty;  because  here  they  v.'ill  find  their  proper 
remedy;  here  they  will  meet  with  that  strength  and  as- 
sistance, which  is  sQ  necessarv  to  enable  them  to  lead 


184  €{|c  Wipk  SDutp  of  Si^an, 

that  holy  life,  which  they  purpose  for  the  time  to  come, 
beginning  it  with  a  strict  examination  of  the  state  of 
their  own  souls.  Concerning  which  take  these  directions : 

Kecollect  your  baptismal  vow,  and  endeavour  to  rivet 
in  your  soul  a  just  sense  of  those  mercies  promised  on 
God's  part,  and  the  particular  duties  to  which  you  in 
common  with  all  christians  are  obliged  thereby:  for  our 
chief  business  at  the  Lord's  table  is  to  renew  our  baptis- 
mal covenant  with  God.  Then  inquire  by  your  con- 
science, the  candle  of  the  Lord,  how  you  have  broken 
that  covenant  made  in  your  baptism,  either  by  thought, 
word,  or  deed.  We  transgress  by  our  thoughts,  when 
we  are  contriving  and  compassing  any  forbidden  thing: 
but  irregular  thoughts,  which  spring  up  in  your  minds, 
and  are  but  little  in  our  power,  they  are  neither  sins  nor 
matter  of  punishment,  any  further  than  they  are  causes 
and  principles  of  a  sinful  choice  and  resolution-,  because 
as  we  assent  or  dissent  to  those  motions  that  are  in  our 
minds,  so  will  our  thoughts  be  virtuous  or  sinful.  But 
it  is  net  enough  to  know  what  is  sin:  for  we  must  also 
understand  the  true  state  and  condition  of  our  souls. 
Without  self-reflection,  a  man  may  have  every  vice  under 
the  sun,  without  knowing  he  has  any;  provided  he  has 
it  not  in  a  high  degree.  For  one,  that  perishes  for  want 
of  knowing  his  duty,  there  are  numbers,  v/ho  are  lost 
for  ever,  for  want  of  seriously  considering  it,  and  laying 
it  to  heart.  Our  repentance  must  be  full  and  complete, 
and  extend  to  all  those  particulars  wherein  we  have  trans- 
gressed the  laws  of  God;  and  till  we  discover  all  our 
follies  and  infirmities,  we  cannot  amend,  or  so  much  as 
watch  against  them. 

Our  repentanc-e  by  this  means  may  in  some  measure 
keep  pace  with  our  errors  and  failings,  when  this  exam- 
ination is  frequently  repeated  before  the  Lord's  supper; 
and  thus  we  may  prevent  the  insupportable  weight  of 
the  sins  of  a  whole  life  falling  upon  us  all  at  once,  when 
we  may  neither  have  understanding  nor  leisure  to  recol- 
lect ourselves,  much  less  to  exercise  any  fit  and  proper 
acts  of  repentance  toward  God  or  man.  And,  in  this 
examination,  let  us  consider  the  sins  that  most  easily  be- 
set- our  weakest  part,  by  nature  or  custom  least  defcnsi  - 


Ji^rrparation  tot  tgc  Stoit'^ei  ^^itppcr,       i85 

ble  ;  for  the  devil,  like  a  skilful  general,  will  attack  us 
•where  we  lie  most  exposed,  hoping,  by  gaining  that  post, 
to  make  the  town  quickly  surrender  at  his  discretion.  For 
v/nich  reason,  in  surveying  the  state  of  our  minds,  we 
should  have  an  eye  to  those  places  that  will  least  bear  an 
assault:  those  appetites  or  passions  that  most  frequently 
occasion  our  fall  from  God's  grace.  Again,  we  should 
consider  the  several  as-gravations  of  our  follies:  whether 
committed  against  the  light  of  our  minds;  with  the  free 
consent  of  our  wills,  and  in  despite  of  the  checks  of  our 
own  conscience:  whether  they  have  been  often  repeated; 
whether  transient  acts  or  habitual  disorders.  And  we 
ought  to  observe  all  those  previous  steps  that  have  made 
us  transgress,  which  have  been  fatal  to  the  corrupting  of 
our  innocence,  and  the  occasions  of  betraying  our  virtue. 

This  makes  us  thoroughly  acquainted  with  ourselves 
and  our  own  corruption;  a  knowledge,  which  is  of  the 
greatest  consequence.  By  this  we  are  driven  to  repent- 
ance, as  the  only  cure  for  that  guilt  which  oppresses  our 
souls,  and  for  which  we  lie  at  the  mercy  of  God's  ven-= 
gcance:  we  are  disposed  to  humility;  and  gain  a  lively 
sense  of  God's  power  and  our  frequent  errors  and  mis- 
carriages: we  keep  our  accounts  clear  and  even;  and  it 
is  an  admirable  means  to  advance  us  toward  christian  per- 
fection, by  making  us  careful  to  avoid  those  faults  for 
the  future,  which  we  have  discovered  in  our  former  lives 
and  conversations,  not  only  through  fear  of  punishment, 
but  because  we  have  offended  so  good  and  gracious  a 
God.     And 

This  duty  should  be  accompanied  with  confession  of 
sins  to  God,  which  is  the  judgment  a  man  passes  upon 
himself,  either  of  approbation  or  of  condemnation,  when- 
ever he  deliberately  weighs  his  own  actions :  or  it  is  the 
sentence,  which  his  reason  suggests,  that  God,  the  judge 
of  all  the  earth,  will  pass  upon  him.  Yet  it  is  not  barely 
a  repetition  of  the  faults  we  are  guilty  of  to  almighty 
God;  but  it  is  such  an  acknowledgment  of  our  faults,  as 
is  accompanied  with  shame  for  them,  with  hatred  to  them, 
and  with  resolutions  to  amend  them.  So  that  confesbion 
Q^  sins  doth  plainly  include,  Firsty  contrition^  which  is 
a  holy  grief,  excited  by  a  lively  sense,  not  only  of  the 


|g6  ti)c  Wi^Qk  ^nt^  of  assail. 

punishment  due  to  guilt,  but  likewise  of  the  infinite 
goodness  of  God,  against  which  we  have  offended,  ac- 
companied with  a  detestation  of  our  sin,  and  of  our- 
selves for  the  sake  of  it,  ,  Secondli/,Ah2it  this  sense,  and 
this  sorrow  and  this  indignation,  do  put  us  upon  apply- 
ing ourselves  to  God,  and  there  with  shame  and  confu- 
sion laying  open  our  miserable  condition  before  him,  and 
humbly  and  heartily  begging  his  mercy  and  favour 
through  the  merits  and  intercession  of  our  Lord  Jesus. 
And  this  is  that  vv'hich  is  confession  in  the  precise  strict 
sense  of  the  word.  Thirdly^  that  at  the  same  time  we 
enter  into  stedfast  and  serious  purposes  to  amend  what 
hath  been  amiss  in  us,  and  to  live  more  carefully,  more 
obediently  to  the  laws  of  God  for  the  future.  In  such 
cases,  where  we  have  been  preserved  from  guilt,  we  must 
give  glory  to  God,  and  thankfully  acknowledge  that 
grace,  which  hath  restrained  us  from  sin.  For,  as  no 
man  is  qualified  for  the  mercy  of  God,  that  doth  not  de- 
voutly confess  his  sins;  so,  if  we  do  consider  what  is 
imported  in  confession,  we  shall  be  convinced  that  it  is 
a  thing,  which  in  the  very  nature  of  it  must  needs,  above 
all  other  things  we  can  do,  recommend  us  to  God;  for, 
by  approaching  to  God  with  a  hearty  sense  of  our  sins, 
and  confessing  them  before  him  with  truly  contrite  and 
penitent  hearts,  we  rriake  the  best  reparation  we  are  ca- 
pable of,  for  the  affronts  and  injuries  which  by  our  sins 
we  have  committed  against  his  divine  majesty.  And  the 
more  particular  our  confession  is,  the  better  it  is,  and  the 
more  acceptable  it  will  be;  because  this  particular  con- 
fession is  an  argument  and  an  expression  of  the  sincerity 
of  our  repentance,  and  shows  that  we  have  searched  and 
examined  our  hearts  to  the  bottom,  and  that  we  harbour 
no  concealed  affection  to  any  particular  sin  whatever, 
but  that  wc  are  willing  to  destroy  every  enemy  that 
speaks  opposition  to  God  and  his  laws.  And  foiirllily^ 
when  our  sins  have  been  not  only  against  God,  but 
against  our  neighbour,  we  must  make  him  satisfaction: 
we  must  restore  whatever  we  have  unjustly  taken  from 
him  by  fraud  or  force;  we  must  vindicate  his  reputation, 
if  we  have  blemished  it  by  calumny  and  evil  speaking; 
we  must  endeavour  his  recovery,  by  making  him  sensi-- 


53cc)jacation  for  ttjc  %ovh'^  J>uppci%       18  7 

b!e  of  such  sins  and  dangerous  errors  as  we  have  drawn 
him  into,  that  he  may  be  put  into  a  way  of  pardon  before 
the  throne  of  divine  justice.  So  we  must  from  our  hearts 
forgive  those  that  have  injured  us,  if  we  expect  that  God 
should  forgive  us  our  faults;  resting  in  a  sure  confidence 
that  God's  grace  will  be  so  effectually  conveyed  into  our 
souls  by  this  sacrament,  as  to  seal  God's  pardon  of  all 
our  sins  for  Christ's  sake,  provided  we  perform  our  part 
in  forsaking  them,  and  obeying  his  commandments  for 
the  future. 

If  we  do  not  strive  after  this  temper  of  mind,  it  is 
impossible  we  should  be  fie  guests  at  the  Lord's  table j 
for  this  was  the  end  of  his  death,  which  will  deliver  none 
from  the  punishment  due  to  sin,  who  do  not  make  use 
of  that  grace  he  has  purchased  to  overcome  the  power 
and  dominion  thereof.  How  dare  we  pretend  to  com- 
memorate our  Saviour's  sufferings,  if  we  do  not  renounce 
and  detest  what  was  the  cause  thereof?  or,  how  can  we 
expect  to  be  received  by  our  Lord,  if  we  do  not  declare 
war  against  his  enemies,  nor  in  the  least  prosecute  those 
sinful  hists  and  affections,  which  tormented  and  nailed 
him  to  the  cross?  It  becomes  us  to  lay  aside  all  resent- 
ment against  those  that  have  injured  us,  when  we  go  to 
commemorate  that  infinite  love,  which  took  pity  of  us, 
when  we  were  enemies  to  him.  Such  love  should  work 
into  us  a  conformity,  and  make  us  desirous  to  be  recon- 
ciled to  those  that  have  offended  us;  to  be  at  peace  with 
all  the  world,  as  we  desire  to  be  beloved  and  forgiven, 
and  to  be  at  peace  with  our  Redeemer.  Can  we  scru- 
ple to  forgive  others,  who  are  undone  ourselves,  unless 
.we  are  forgiven?  Is  it  not  in  vain  to  ask  pardon,  when 
we  find  no  inclination  in  our  hearts  to  grant  it  to  our 
jieighbours?  Or,  can  we  forbear  giving  what  we  are  able 
to  the  poor,  when  we  go  to  commemorate  so  much 
bounty  and  liberality  exercised  toward  us?  It  is  our  duty 
to  do  good  to  all  men,  because  they  are  God's  creatures  -, 
but  necessitous  christians  myst  partake  of  our  benefi- 
cence, because  they  are  members  of  the  same  body,  and 
are  particular  objects  of  the  mercy  and  tenderness  of  our 
blessed  Redeemer,  who  has  made  it  one  of  the  marks 
of  the  sincerity  of  our  love  to  God:  for  whoso  hath  thijj 


i88  m)t  %X)f^oit  W>VLtp  of  ^m. 

world's  goods,  and  seeth  his  brother  have  need,  and  shut- 
teth  up  his  bowels  from  him,  How  dwelleth  the  love  of 
God  in  him?  Which  sincerity  of  our  love  to  God  can  never 
be  so  well  attested,  as  when  we  are  calling  to  mind  the 
divine  love,  displaying  itself  to  us  in  the  bleeding  wounds 
of  our  saviour  Christ, 

Prayer  ought  to  have  its  due  proportion  in  our  prepar- 
atory exercises  for  this  holy  sacrament ;  because  it  helps 
us  to  that  temper  of  mind  which  makes  us  welcome 
guests  at  God's  table,  and  fills  our  thoughts  with  such 
spiritual  objects,  as  are  proper  to  entertain  them  at  such 
opportunites.  Our  thoughts  of  business  and  affairs  must 
as  much  as  possible  be  laid  aside,  when  we  solemnly  ap- 
proach God's  presences  and  our  thoughts  should  be  ap- 
plied entirely  to  such  spiritual  subjects,  as  the  christian 
sacrifice  naturally  brings  into  our  minds.  Prayer,  in  its 
own  nature,  takes  off  our  thoughts  from  the  things  of  the 
world,  and  all  sensible  entertainment,  and  raises  them  to 
God,  and  those  things  that  concern  our  eternal  life. 
Prayer  masters  our  evil  habits  by  a  lively  sense  of  our 
duty,  and  fortifies  us  against  temptation  by  the  strength 
it  communicates  to  our  souls.  Wherefore  when  we  de- 
sign to  approach  the  holy  table,  we  should  prepare  the 
way  by  devotion,  and  by  attending  the  prayers  of  the 
church  in  'public.     And 

Whoever  presumes  to  come  to  the  holy  table  of  the 
Lord  without  this  wedding  garment,  must  expect  to  be 
cast  into  outer  darkness,  where  is  weeping  and  gnashing 
of  teeth.  For,  though  God  bears  with  such  a  sinner  for 
a  while,  his  damnation  is  sure,  if  not  prevented  by  a  time- 
ly repentance:  if  he  will  continue  either  wilfully  to  ne- 
glect this  his  bounden  duty,  or  the  means  to  receive  it 
Avorthily,  his  punishment  will  be  intolerable:  For  who 
among  us  can  dwell  with  everlasting  burnings?  Therefore 
the  church  exhorts  us  ^  to  repent  of  our  sins,  or  else  not 
10  come  to  that  holy  table  j  lest,  after  the  taking  of  that 
holy  sacrament,  the  devil  enter  into  us  as  he  entered 
into  Judas,  and  fill  us  full  of  all  iniquities,  and  bring 
lis  to  destruction  both  of  body  and  soul.  And  be- 
cause it  is  requisite  that  no  man  should  come  to  the 
holy  communion,  but  v/ith  a  full  trust   in   God's  mer- 


23cjjabiom:  nt  tJjc  Stotti'is?  ^^npper.        i89 

cy,  and  with  a  quiet  conscience ;  therefore,  if  there 
be  any  person  who  by  this  means  cannot  quiet  his 
own  conscience  herein,  but  requireth  further  comfort 
or  counsel  ;  then  let  him  go  to  some  discreet  and 
iearned  minister  of  God's  vtord,  and  open  his  grief; 
that  by  the  ministry  of  God's  holy  word  he  may  re- 
ceive the  benefit  of  absolution,  together  with  ghostly 
counsel  and  advice,  to  the  quieting  of  his  conscience, 
and  avoiding  of  all  scruple  and  doubtfulness. 

Thus,  having  laid  down  what  is  necessary  to  qual- 
ity a  christian  to  receive  the  Lord's  supper,  I  cannot 
better  sum  up  our  duty  in  these  particulars  than  in 
that  short  exhortation  of  the  church :  *  Ye  that  do  truly 
and  earnestly  repent  you  of  your  sins,  and  are  in  love 
and  charity  with  your  neighbours,  and  intend  to  lead 
a  new  life,  following  the  commandments  of  God, 
and  walking  from  henceforth  in  his  holy  ways;  draw 
near  with  faith,  and  take  this  holy  sacrament  to  your 
comfort,  and  make  your  humble  confession  to  almigh- 
ty God.'  And  this  brings  me  to  the  next  part  of  our 
duty,  how  we  ought  to  behave  at  the  time  we  ap- 
proach the  Lord's  table  to  receive  this  holy  sacra- 
ment. 

III.  Behaviour  at  the  Lord's  Supper. 

Having  duly  reflected  on  our  own  unworthiness, 
and  meditated  upon  the  sufferings  of  Christ,  his  infi- 
nite love  to  mankind  therein,  his  propitiation  for  sins, 
and  our  obligation  to  thankfulness,  arising  thence,  we 
should  receive  the  holy  sacrament  with  great  rever- 
ence and  devotion-  with  particular  attention  of  mind, 
accompanying  him  that  administers  throughout  the 
whole  office  ;  which  is  admirably  framed  and  com- 
posed to  express  all  those  pious  dispositions  and  de- 
vout affections,  which  well-prepared  minds  ought 
to  exercise  upon  such  occasions;  as  our  repentance 
in  the  confession  and  absolution;  our  charity  in  re- 
lieving our  poor  brethren  ;  in  praying  for  all  condi- 
tions of  men,  and  in  forgiving  those  that  have  offended 
US;  our  humility  in  acknowledging  our  unworthi- 
ness j  our  resolutions  of  better  obedience,  in  present- 


390  €8c  HDijoIc  SDutp  of  0?att. 

ing  ourselves  a  reasonable,  holy,  and  lively  sacrifice 
unto  God.  And  at  the  time  of  consecration,  when 
you  see  the  bread  broken  and  the  wine  poured  out, 
remember  how  Christ  suffered  for  us ;  how  his  head 
was  crowned  with  thorns,  his  back  scourged  at  a  pil- 
lar, his  hands  nailed  to  the  cross,  and  the  last  drop  of 
his  blood  spilt  with  a  spear,  for  our  sins:  look  with 
an  eye  of  faith  on  him,,  who  is  the  sacrifice  once  of- 
fered for  the  sins  of  the  whole  world  ;  and  beg  of  God 
the  Father  that  he  would  accept  of  the  satisfaction, 
and  pardon  of  all  our  sins,  and  be  reconciled  to  you 
for  the  merits  of  his  beloved  Son,  who  died  for  us. 
Consider  what  inexpressible  thanks  are  due  from  us, 
for  all  that  he  has  done  to  reconcile  us  to  God.  Think 
on  those  great  agonies  of  his  soul  which  drew  from 
him  that  utmost  disconsolate  exclamation.  My  God, 
my  God,  why  hast  thou  forsaken  me  !  and  this  will 
produce  in  your  soul  a  most  hearty  and  sincere  thanks- 
giving, and  teach  you  to  admire  the  love  of  our  Ma- 
ker, who  gave  his  only-begotten  Son  to  redeem  man- 
kind. Should  not  such  love  as  this  deter  you  from  sin- 
ning any  more  ? 

When  you  are  about  to  receive,  remember  this  sa- 
crament is  God's  seal  to  the  Jieiv  covenant,  in  which 
we  receive  pardon  of  sins,  grace  to  resist  temptations, 
and  a  title  to  the  inheritance  of  eternal  bliss;  yet 
upon  no  other  condition  than  that  we  do  also  resolve 
to  perform  our  part  of  the  christian  covenant  promised 
in  baptism ,  which  resolution  can  then  be  no  wise 
better  expressed  than  by  a  heart v  Amen  to  that  excel- 
lent form,  when  the  minister  gives  you  the  bread  and 
wine,  saying,  The  body  of  our  Loi'dy  ^c.  And  so 
conclude  with  praises  and  thanksgivings  in  the  hymns 
and  devotions  after  the  sacrament  is  received.  While 
others  are  communicating,  you  may  enlarge  upon 
these  subjects;  but  always  take  care  that  your  own 
private  devotions  be  laid  aside  when  the  minister  calls 
on  you  to  join  with  him  in  the  public  form  of  prayer; 
all  which  are  particularly  described  in  that  devout 
treatise,  called  the  Neio  Week's  Pi^eparation  ;  because 
the  young  communicant  is  there  furnished  with  such 


25cl)atour  after  tfjc  2lorb'^  J>up9a%       19 1 

directions  for  his  devout  behaviour,  and  beneficial 
joining  with  the  minister  during  the  office  of  admin- 
istration, as,  I  apprehend,  are  not  to  be  met  with  else- 
where. 

IV.  Behaviour  after  the  Lord's  Supper. 

But  lest  we  should  relapse  into  sin,  by  surprise, 
through  our  infirmities,  or  from  more  provoking  facts; 
it  concerns  us  to  look  about  and  revolve  in  our  minds, 
how  our  conduct  should  be  stated,  and  our  life  steer- 
ed, after  a  worthy  receiving  of  the  holy  sacrament. 
So,  on  our  first  retreat  from  this  heavenly  banquet, 
we  should  in  our  closets  pay  God  the  tribute  of  fer- 
vent prayer  and  praise,  that  we  may  walk  in  the 
same  course  all  the  days  of  our  life.  This  will  be 
some  guard  and  security  to  us,  that  we  do  not  over- 
hastily  drench  and  mire  ourselves  in  worldly  affairs. 
We  ought  to  watch  over  our  own  hearts  with  great 
application,  and  some  anxiety ;  lest  we  should  depart 
from  our  well  grounded  resolutions  and  deliberate 
vows ;  because  this  would  render  our  last  state  worse 
than  the  first.  If  we  sin  wilfully,  after  we  have  re- 
ceived the  knowledge  of  the  truth,  there  remains  a 
certain  looking  for  of  vengeance  and  fiery  indigna- 
tion. So  that  God  is  exasperated,  our  consciences 
raging,  or  laid  waste,  and  those  pardons  and  graces, 
which  have  been  vouchsafed  to  us,  will  rise  up  in  judg- 
ment against  us,  if  we  warp  from  our  duty.  No  law- 
ful vow  can  ever  be  dispensed  with,  because  God  is 
a  party,  and  nothing  short  of  divine  revelation  can  be 
sufficient  evidence  that  God  will  discharge  any  man 
from  such  a  vow. 

Thus  the  frequent  use  of  the  holy  sacrament  is  the 
most  likely  means  to  increase  our  veneration  and  re- 
spect thereto.  Because,  though  familiarity  with  the 
best  of  men  may  be  apt  to  diminish  that  respect,  w  hich 
was  paid  to  them,  by  reason  of  those  frailties  and  im- 
perfections, which  are  sometimes  mixed  with  very 
great  virtues,  and  which  are  only  discovered  by  a 
great  intimacy  with  them ;  yet  the  oftener  we  con- 


192  €{jc  Jl^l&olc  2Dut|.i  of  aiBatt, 

verse  with  God  in  his  holy  ordinances,  the  more  we 
shall  admire  his  divine  perfections,  and  the  more  we 
shah  be  disposed  to  conform  ourselves  to  his  will  and 
example  :  because  an  object  of  infinite  perfection  in 
itself,  and  of  infinite  goodness  to  us,  will  always  raise 
our  admiration,  and  heighten  our  esteem  and  respect, 
the  more  we  contemplate  it ;  it  being  the  discovery  of 
some  imperfection,  where  we  thought  there  was  none, 
that  abates  the  value  and  reverence  we  had  for  any 
thing  or  person. 

Besides,  frequent  communion  preserves  a  lively 
sense  of  religion  upon  our  minds,  and  invigorates  our 
souls  with  fresh  strength  and  power  to  perform  our 
obligations.  This  strengthens  that  intimate  union 
which  ought  to  be  inviolable  between  Jesus  and  the 
members  of  the  mystical  body  of  Christ.  This  is  the 
proper  nourishment  of  our  souls,  without  which  we  can 
no  more  maintain  our  spiritual  life,  than  we  can  our 
temporal  without  meat  and  drink.  This  raises  in  us 
strong  ardours  of  love  and  consolation,  so  that  it  be- 
comes the  greatest  torment  we  can  endure  to  offend 
God,  and  our  greatest  delight  to  do  his  pleasure.  This 
is  the  sovereign  remedy  against  all  temptation,  by 
mortifying  our  passions  and  spiritualizing  our  affec- 
tions :  for  how  can  we  love  any  sinful  satisfaction, 
which  crucified  the  Lord  of  glory  ;  and  fix  our  hearts 
upon  perishing  objects,  when  he  only  deserves  the 
whole  man,  as  he  requires  ?  This  ratifies  and  comfirms 
to  us  the  pardon  of  our  sins,  and  repairs  those  breach- 
es which  our  follies  have  made  within  us.  This  for- 
tifies our  minds  against  all  those  afflictions  and  calam- 
ities, which  are  often  the  lot  of  the  righteous  in  this 
miserable  world  ;  and  administers  to  us  such  comfort 
and  peace  of  conscience,  as  surpasses  all  understand- 


<0f  OTi^pdcmp  anti  J>iucanng.  iPS 

SUNDAY  VI.     Part  II. 

V.  Of  the  Honour  due 'la  God's  Name. 

We  now  proceed  to  the  f/iird  commandment,  or 
the  giving  God  the  hojiouj-  due  unto  his  Name.  The 
highest  reverence  is  due  to  the  name  of  God,  in  our 
thoughts,  in  our  words,  and  in  our  actions.  There- 
fore, when  we  mention  the  word  of  God,  or  any  per- 
sons or  things  which  have  a  relation  to  his  worship 
or  glory,  with  irreverence,  it  is,  by  just  interpretation 
denying  to  honour  God  in  his  name.  And  what  the 
honouring  of  his  name  is,  will  be  best  understood  by 
a  due  consideration  of  those  particulars,  whereby  it 
is  dishonoured  :  for  the  avoiding  of  those  things  will 
be  the  best  way  to  honour  his  holy  name. 

Of  Blasphemy  and  Swearing.  The  ,first  is  Blas- 
phemy, or  speaking  any  evil  thing  of  God  j  the  highest 
degree  of  which  is  cursing  him,  or  those  persons  or 
things  that  have  a  peculiar  relation  to  God  ;  or  indeed 
cursing  of  any  of  God's  creatures,  which  are  all  the 
works  of  his  hands.  And  this  may  not  be  committed 
in  thought,  word,  or  deed,  without  the  utmost  out- 
rage and  profanation ;  for  this  is  what  the  Psalmist 
reckons  in  the  highest  degree  of  sins,  where  he  dis- 
tinguishes offenders  into  three  several  ranks  :  The 
man  that  walketh  in  the  counsel  of  the  ungodly  ;  the 
man  that  standeth  in  the  way  of  sinners  ;  and  the  man 
that  sitteth  in  the  seat  of  the  scornful ;  that  is,  of  those 
who  not  only  neglect,  but  also  scoff  at  religion,  and 
make  a  mock  at  that,  which  of  all  things  in  the  w.orld 
is  of  the  greatest  importance.  David,  speaking  of 
God's  enemies,  brands  them  with  cursing  inwardly, 
and  cursing  openly,  or  to  the  face,  is  the  devil's  sug- 
gestion against  .lob.  Thus  St.  Paul  says,  God's  name 
may  be  blasphemed  by  our  wicked  actions :  By  break- 
ing the  law  dishonourest  thou  God  :  For  the  name  of 
God  is  blasphemed  among  the  Gentiles  through  you. 
And  the  prophet  Ezekiel  says,  your  fathers  have  blas- 
phemed me,  in  that  they  committed  a  tresspass  against 
^Tie,  fib 


194  €te  IBIjolc  ^utp  of  ^n* 

Secondly y  we  dishonour  God  by  swearing  faheli)  or 
rashly  j  because  an  oath  is  an  invocation  of  God,  or 
an  appeal  to  him  to  attest  what  we  say  to  be  true, 
whether  the  name  of  God  be  or  be  not  expressly 
mentioned  :  for  in  all  these  cases  a  man  does  virtu- 
ally call  God  to  witness  ;  and,  in  so  doing,  he  does 
by  consequence  invoke  him  as  a  judge  and  avenger, 
if  what  he  swears  be  not  true.  There  is  indeed  a 
great  use  and  even  necessity  of  oaths,  in  many  cases : 
w^hich  is  so  great,  that  human  society  can  very  hardly, 
if  at  all,  subsist  long  without  them.  Government 
would  many  times  be  very  insecure;  and  for  the  faith- 
ful discharge  of  offices  of  great  trust,  in  which  the 
welfare  of  the  public  is  nearly  concerned,  it  is  not 
possible  to  find  any  security  equal  to  that  of  an  oath  ; 
because  the  obligation  of  that  reaches  to  the  most 
secret  and  hidden  practices  of  men,  and  takes  hold 
of  them,  in  many  c^ses,  where  the  penalty  of  human 
law  can  have  any  awe  or  force  upon  them  :  and  es- 
pecially it  is  the  best  means  of  ending  matters  in  de- 
bate. So  mankind  can  never  be  fully  satisfied,  where 
their  estates  or  lives  are  concerned,  without  the  evi- 
dence is  assured  by  an  oath ;  and  it  is  well  known, 
that  God  himself  requires  in  a  lawful  oath  these 
three  conditions,  truth,  judgment,  and  righteous- 
ness. Hence  it  is  that  the  church  declares,  *  As 
we  confess,  that  vain  and  rash  swearing  is  forbidden 
christian  men  by  our  Lord  Jesus  Christ,  and  James 
his  apostle  ;  so  we  judge,  that  christian  religion  doth 
not  prohibit,  but  that  a  man  may  swear  when  the 
magistrate  requireth,  in  a  cause  of  faith  and  charity^ 
so  it  be  done  according  to  the  prophets  teaching,  in 
justice,  judgment,  and  truth.  In  which  sense  oaths 
are  generally  divided  into  assertory  and  promissory. 
An  assertory  oath  is  when  a  man  affirms  or  denies 
upon  oath  a  matter  of  fact,  past  or  present ;  when  he 
swears  that  a  thing  was,  or  is  so,  or  not  so.  And  a 
promissory  oath  is  a  promise  confirmed  by  an  oath, 
that  always  respects  something  future :  which  pro- 
mise is  called  a  vow,  if  it  be  made  directly  and  im- 
mediately to  God ;  but  only  an  oath  when  made  to 
•man.     I  say  theflj  that 


In  every  lawful  oath  there  must  be  truth  ;  we  must 
take  great  care,  when  we  are  upon  our  oaths,  that  we 
say  nothing  but  what  we  know  or  believe  to  be  true  ; 
for  there  cannot  be  a  greater  provocation  offered  ta 
almighty  God,  who  is  the  God  of  truth,  than  to  bring 
him  in  for  witness  and  voucher  to  a  falsehood ;  be- 
sides, to  do  this  destroys  the  very  end  of  taking  oaths, 
which  is  to  bring  truth  to  light.  Again,  in  every  law- 
ful oath  there  must  be  judgment:  we  must  not  swear 
rashly  and  unadvisedly,  but  in  cool  and  sober  thoughts, 
having  duly  considered  how  sacred  a  thing  an  oath  is  : 
moreover,  we  must  be  fully  satisfied  that  the  occasion 
is  every  way  fit  and  deserving  of  so  sacred  a  seal, — 
And  finally,  we  must  swear  in  righteousness :  we  must 
set  aside  all  respect  of  relation  or  friendship,  and  all 
other  grounds  whatever  of  favour  and  affection  to  any 
part  concerned  ;  as  also  the  considerations  of  interest 
or  disadvantage  that  may  happen  to  ourselves ;  re- 
garding only  the  justice  of  the  cause;  whether  it  be 
that  we  give  our  oaths  for  the  defence  of  the  inno- 
cent, or  punishment  of  the  guilty;  and  we  must  take 
eare  that  we  swear  not  in  a  wrong  case,  though  it 
were  our  own,  and  we  should  reap  ever  so  great  a 
benefit  in  carrying  our  point.     Hence 

From  these  three  necessary  conditions  of  swearing 
in  truth,  in  judgment,  and  in  righteousness,  we  may 
observe  that  an  oath  is  an  act  of  religious  worship,  a 
part  of  that  glory  which  we  are  to  give  to  God  ;  being 
an  open  acknowledgement  of  his  justice  and  truth ; 
and  that  he  is  every  where  present,  and  knows  and 
sees  all  things,  and  will  avenge  himself  upon  the  un- 
godly, particularly  upon  those  who  break  this  pre- 
cept of  his  law.  Wherefore  it  is  not  possible  for  men 
to  lay  a  more  sacred  and  solemn  obligation  upon 
their  consciences,  than  by  the  religion  of  an  oath, 
which  is  binding  our  souls  with  a  bond;  because  he 
-that  sweareth  lays  the  strongest  obligation  upon  him- 
self, and  puts  his  soul  in  pawn  for  the  truth  of  what 
he  swears  to.  So  that  this  obligation  of  an  oath  can 
never  be  violated,  but  at  the  utmost  peril  of  God's 
judgment  and  vengeance. 


J 96  ^t  ai^ftolc  SDutp  of  st^an- 


VI.  Of  Perjiny. 

This  will  lead  us  to  a  true  sense  of  that  dishonour 
done  to  God  bv  the  sin  of  Perjury,  which  is  a  so- 
lemn calling  of  God  to  witness  the  truth  of  that  which 
we  either  know  to  be  false,  or  do  not  know  to  be 
true.  Such  an  oath  implies  a  curse  upon  ourselves  ^ 
and  is  a  crime  of  so  high  a  nature,  that  no  man  can 
possibly  be  guilty  of  it,  who  has  any  sense  at  all  of  re- 
ligion remaining  upon  his  mind  :  for  he  who  know- 
ingly and  deliberately  calls  God  to  witness  a  false- 
hood, in  order  to  deceive  or  wrong  his  neighbour, 
does  openly  disclaim  the  mercies  of  God,  and  chal- 
lenges the  Almighty  to  show  him  no  favour.  There- 
fore 

Observe,  when  a  man  asserts  upon  oath  what  he 
knows  to  be  otherwise,  or  promises  what  he  does  not 
intend  to  perform,  his  oath  becomes  perjury.  In  like 
manner,  when  a  man  promises  upon  oath  to  do  that 
which  is  unlawful  for  for  him  to  do,  because  this  oath 
is  contrary  to  a  former  obligation,  it  is  perjury.  Again, 
when  a  man  is  uncertain  in  what  he  swears  to  be  true, 
his  oath  is  perjury,  in  the  act,  though  not  of  the  same 
degree  of  guilt  with  the  former;  because  it  is  not  so  ful- 
ly and  directly  against  his  conscience  and  knowledge. 
Men  ought  not  to  swear  at  a  venture,  but  to  be  certain 
of  the  truth  of  what  they  assert  upon  oath  :  conse- 
quently, no  man  ought  positively  to  swear  to  the  truth 
of  any  thing,  but  Vv'hat  he  himself  hath  learnt,  or  seen 
or  heard  ;  which  is  the  highest  assurance  men  are  ca- 
pable of  in  this  life.  So  alsp  he  is  guilty  of  perjury  in 
the  same  degree,  who  promises  upon  oath  what  he  is 
fiot  morally  and  reasonably  certain  he  shall  be  able  to 
do.  Men  are  likewise  guilty  of  perjury,  who  answer 
equivocally  and  doubtfully,  or  with  reservation  of 
something  in  their  minds,  thinking  thereby  to  salve 
the  truth  of  what  they  say ;  for  oaths  should  be  at- 
tetTided  with  calmness  and  simplicity  :  the  use  of  oaths 
being  to  assure  the  persons  to  whom,  they  are  made, 
tliey  must  be  taken  in  the  sense  of  those  that  impose 


0i  ^ttimp  i^> 

them.  So  there  can  be  no  greater  affront  to  God, 
than  to  use  his  name  to  deceive  our  neighbour. — 
Nor  can  any  thing  more  directly  overthrow  the  great 
end  and  use  of  oaths,  which  are  for  conformation, 
and  to  put  an  end  to  strife  among  men;  because 
equivocation  and  reservation  leave  the  thing  in  debate, 
in  the  same  uncertainty  it  was  before.  Let  not  men, 
therefore,  think  by  this  device  to  save  themselves 
harmless  from  the  guilt  of  so  great  a  sini  for  they  do 
really  increase  it,  by  adding  to  their  iniquity  the  imputed 
folly  of  mocking  God,  and  deceiving  their  own  souls. 
Men  are  also  guilty  of  perjury  after  the  act,  who  having 
a  real  intention,  when  they  swear,  to  perform  what  they 
promised,  yet  afterward  neglect  to  perform  their  oath; 
not  for  want  of  power  (for  so  long  as  that  continues  the 
obligation  ceases)  but  want  of  will  and  due  regard  to  the 
oath  they  have  sworn. 

Seeing  therefore  that  deliberate  perjury  is  acting  di- 
rectly against  a  man's  knowledge,  which  is  one  of  the 
greatest  aggravations  of  any  crime;  I  must  add,  that  it 
is  equally  a  sin  against  both  tables,  the  highest  affront  to 
God,  and  of  the  most  injurious  consequence  to  our 
neighbour;  by  which  the  name  of  God  is  horribly  abus- 
ed, his  judgment  contemned,  and  his  vengeance  inso- 
lently held  at  defiance:  by  which  also  not  only  this  or 
that  particular  person  suffers  wrong,  but  human  society 
is  injured  thereby;  the  foundations  of  public  peace  and 
justice,  and  the  private  security  of  every  man's  life  and 
fortune,  are  at  once  overthrown:  and  the  best  and  last 
way  that  the  wisdom  of  men  could  devise  for  the  decision 
of  doubtful  matters,  is  hereby  defeated.  Where  it  should 
be  observed,  that,  as  there  is  no  threatening  added  to 
any  other  commandment  but  to  this  and  the  second,  ic 
intimates  to  us,  that,  next  to  idolatry  and  the  worship  of 
a  false  God,  perjury  is  one  of  the  greatest  affronts  that 
can  be  offered  to  our  Creator;  and  may,  without  aggra- 
vation, be  accounted  one  of  those  sins,  that  cry  so  loud 
to  heaven,  and  quicken  the  pace  of  God's  judgment  up- 
on the  obstinate  sinner,  who  will  not  hold  him  guiltless 
fhat'taketh  his  name  in  vain.     And  also, 


1.98  €\)c  WipU  S>ittii  of  Sr^mt. 

VII.  Of  rash  Swear mg  and  Cursing. 

From  this  we  learn  the  great  sin  of  that  indecent  aTs 
well  as  wicked  custom  of  rash  Swearing  in  common 
conversation.  Of  which  sin  the  first  aggravation  is,  that 
they  who  are  guilty  of  it  are  in  perpetual  danger  of  the 
crime  of  perjury:  for  he  who  uses  himself  to  swear  fre- 
quently and  habitually,  will  never  attend  carefully,  that 
what  he  swears  be  true.  Nay,  it  is  too  just  an  observa- 
tion, that  they  who  are  accustomed  to  this  vice  at  all,  are 
then  apt  to  be  the  most  guilty  of  it,  when  they  are  most 
provoked,  and  most  suspicious  that  what  they  affirm  is 
not  credible.  To  call  upon  God  perpetually  as  a  witness  to 
mean  and  trivial  matters  is  a  manifest  want  of  reverence, 
and  of  a  just  sense  of  God  and  religion. 

Cursing  also  is  another  part  of  the  profanation  of  the 
name  of  God :  for  when  men  in  common  conversation 
use  curses  and  imprecations  against  their  brethren  or 
themselves,  as  the  Jews  did,  when  they  answered  Pilate, 
and  said  let  his  [Christ's]  blood  be  upon  us  and  on  our 
children,  it  is  either  with  an  intention  and  desire  that 
mischief  may  befall  them,  which  is  both  malicious  to- 
ward men,  and  also  irreligiously  thinking  light  of  the 
curse  of  Godj  or  else  it  is  without  any  such  desire  or 
intention,  and  then  it  is  profanely  supposing  God  to  have 
no  regard  to  their  behaviour:  they  should  recollect  that 
the  vengeance  of  God  will  find  them  out,  not  only  for 
the  evil  deeds  they  commit,  but  for  the  profane  folly  (so 
frequent  among  us)  of  wishing  that  damnation  to  them- 
selves, which  they  otherwise  but  too  well  deserve.  They 
who  thus  add  to  the  guilt  of  their  sins  the  binding  power 
of  a  curse,  are  doubly  unpardonable;  they  consent  to 
their  punishment,  as  they  before  consented  to  their  crime: 
and  their  damnation  therefore  is  every  way  just.  And 
these  faults  are  the  more  inexcusable,  because  they  can- 
not here  be  pretended,  as  in  most  other  vices,  any  natu- 
ral temptation.  There  is  no  sensual  pleasure  in  them, 
because  they  are  not  found  in  the  temper  of  the  body : 
no  man,  I  think,  is  born  with  a  swearing  or  cursing  con- 
•^dturion,  ihough  it^nay  be  a  man  shall  be  naturally  prone 


to  anger  or  lust.  Besides,  there  is  as  little  profit  as  plea- 
sure in  themi  for  the  common  and  trivial  use  of  oaths 
and  curses  makes  them  perfectly  insignificant  to  their 
end,  and  is  so  far  from  giving  credit  to  a  man's  word  that 
it  rather  weakens  its  credit:  for  common  swearing  and 
cursing  always  argue  in  a  man  a  perpetual  distrust  of  his 
own  reputation,  and  is  an  acknowledgment  that  he  thinks 
his  bare  word  is  not  worthy  to  be  taken.  Neither  can 
they  be  said  to  adorn  and  fill  a  man's  discourse;  for  it 
highly  off^ends  and  grates  upon  all  sober  and  considerate 
persons,  who  cannot  be  presumed  with  any  manner  of 
case  and  patience  to  hear  God  so  affronted  upon  every 
flight  account.     Moreover, 

It  is  a  crime  for  which  men  can  plead  no  excuse.  They 
who  pretend  to  do  it  ignorantly,  and  not  observing  and 
knowing  what  they  do,  are  inexcusable;  because,  cer- 
tainly, it  is  no  extenuation  of  a  fault,  that  a  man  has  got 
the  habit  of  it  so  perfect,  that  he  commits  it  when  he 
does  not  think  thereof.     Neither  is  that  any  just  excuse, 
wherewith   many  deceive  themselves,  when  they  swear 
by  any  other  thing,  and  not  by  their  Maker:  for  this  ve- 
ry precaution  shows,  that  they  could  as  easily,  if  they 
■were  careful,  avoid  the  sin  wholly,  as  attend  to  a  particu- 
lar circumstance  in  the  manner  of  committing  it.  WhicJi 
circumstance,  nevertheless,  does  not  at  all  hinder  it  from 
amounting  in  reality  to  the  very  same  thing.    For  as,  in 
common  speech,  that  usual  prayer.  Heaven  bless  or  re- 
ward a  man,  is  evidently  of  the  very  same  import,  as  if 
therein  had  been  more  expressly  mentioned  God,  who 
dwelleth  in  heaven;  so  swearing  by  any  creature  does  in 
truth  amount  to  the  same  thing  as  swearing  by  the  name 
of  God,  whose  creature  it  is,  and  who  alone  indeed  can 
finally  be  supposed  to  be  appealed  to  for  the  truth  of  the 
thing  affirmed,  and  for  the  sincerity  of  the  intention;  a 
consideration  which  should  make  men  oppose  the  begin- 
ning of  this  vice,  lest  it  grow  into  a  habit  very  hard  to 
be  overcome.     It  must  be-  a  great  charity  that  can  find 
out  a  way  to  reconcile  a  common  custom  or  swearing 
with  a  serious  belief  of  the  christian  religion. 


20D  cue  W^nlt  SDutp  of  a^att 


VIII.  Of  making  Vows. 

The  name  of  God  is  also  profaneid  by  careless  and 
inconsiderate  Vows:  when  the  matter  of  them  is  either 
unjust,  impossible,  or  unreasonable;  or  the  thing  avowed 
be  unprofitable,  and  of  no  tendency  to  promote  true  re- 
ligion; or  the  manner  of  making  the  vow  be  rash  and 
irreligious.  Therefore  the  best  and  only  good  rule  in  this 
matter  is,  that  among  christians  there  is  no  use,  no  bene- 
fit, no  encouragement  given  to  any  such  thing  as  making 
any  vows  at  all :  for  why  should  men  needlessly  bring 
snares  upon  their  own  souls,  or  intangle  themselves  in 
difficulties,  where  there  is  no  command?  The  vows  men- 
tioned in  the  Old  Testament  are  all  either  parts  of  the 
Jewish  ceremonial  law,  which  is  now  wholly  abolished; 
or  else  they  signify  only  general  resolutions  of  serving 
and  obeying  God,  which  can  never  too  often  or  too  se- 
riously be  renewed;  as  when  Jacob  vowed,  that  the  Lord 
should  be  his  God;  that  is,  that  he  would  always  con- 
tinue stedfast  in  the  -true  religion.  In  the  New  Testa- 
ment there  is  (I  think)  no  one  instance  of  any  vow  made 
by  a  christian;  the  vow  of  Aquila,  and  that  of  the  four 
persons  with  whom  St.  Paul  purified  himself,  being  both 
of  them  vows  that  had  been  made  before  their  conver- 
sion to  Christianity.  Baptism  indeed  and  the  Lord's 
supper  are  solemn  vows  of  obedience  to  God;  but  the 
matter  of  them  is  such  as  was  our  indispensable  duty  be- 
fore: and  such  solemn  renewing  our  holy  resolutions  of 
doing  what  is  of  absolute  necessity  to  be  done,  is  un- 
doubtedly of  great  and  perpetual  use.  But  in  other  cases, 
vows  are  at  best  nothing  but  needless  snares  upon  men; 
and  generally  they  are  of  superstitious  and  unwarrantable 
practice.  For  what  is  fit  to  be  done  may  be  done  with- 
out laying  upon  ourselves  unnecessary  obligations;  and 
such  obligations  can  beof  no  benefit,  but  needlessly  to 
involve  men  in  snares  and  scruple.s.  So  that  the  best  di- 
rection to  be  given  to  chrisdans  concerning  this  matter 
is  never  to  intangle  themselves  in  any  other  obligations 
at  all;  but  only  take  care  to  keep  those  sacred  vows  and 
resolutions,  which  they  solemnly  enter  irito  at  baptism 
and  the  supper  of  the  Lord. 


SUNDAY  VII. 

I.  Of  the  Worship  due  to  God's  name;  setting  forth 
tiie  severat  parts  of  Fra\'ER.  II.  0/ public  prayer, 
m  the  church,  in  the  family;  and  of  our  behaviour 
2iher  public  prayer.  III.  O/ private  prayer.  IV. 
Of  the  necessary  condition  of  prayer.  V.  Of  its 
only  object;  as  also  of  its  power  and  efficacy;  zvith 
anszvers  to  objections  against  this  duty.  VI.  O/ re- 
pentance, and  the  danger  of  delaying  it;  and  VII. 
df  fasting,  as  a  part  of  repentance. 


I.  Of  the  Worship  due  to  God's  Name. 

X  HE  next  duty  wc  owe  to  God  is  Worship:  a  duty 
peculiar  to  God  alone;  and  is  to  be  performed  both  by 
our  soids  and  bodies.  At  present  therefore  I  shall  only 
direct  you  to  the  duty  of  worshipping  God  in  prayer, 
which  is  the  part  performed  by  the  soul.  The  soul  ad- 
dresses itself  to  God,  and  the  mind  raises  itself  toward 
heaven,  by  Prayer;  which  receives  different  names  ac- 
cording to  those  various  subjects  the  mind  is  employed 
about  in  such  addresses.  When  we  bewai^^our  particu- 
lar sins  with  sorrow,  and  full  purposes  of  amendment,  it 
is  called  confession;  when  we  implore  God's  mercy,  and 
desire  any  favour  from  him,  petition;  when  for  the  avert- 
ing any  evil,  deprecation  or  supplication:  when  we  beg 
any  thing  for  others,  intercession:  when  we  express  a 
grateful  sense  of  benefits  received,  thanksgivi?ig  ;  when 
we  acknowledge  and  adore  the  divine  perfections,  it  is  styl- 
ed praise.  So  that  in  all  these  acts  wc  have  the  great  hon- 
our to  be  admitted  into  God's  presence,  and  to  treat  with 
him  about  those  things  which  chiefly  concern  our  own 
happiness,  or  that  of  our  neighbour.     But, 

Of  Prayer,  and  its  Parts.  In  the  first  place,  let 
us  compose  our  spirits,  and  gather  in  our  thoughts  from 
the  mazes  of  the  world;  and  then  begin  our  prayers  with 
solemnly  addressing  ourselves  to  that  Lord  God  almigh- 

C  c 


iiOLi  €i)t  ISgolc  SDutp  of  J3i9an. 

ty  with  whom  we  have  to  doj  declaring,  both  by  our  in- 
ward composure,  and  outward  behaviour,  our  full  belief 
of  his  presence,  and  a  holy  awe  and  reverence  to  his  ma- 
jesty, and  an  entire  reliance  on  the  Lord  Jesus  Christ 
alone,  for  acceptance  of  our  imperfect  prayers  before 
God  the  Father. 

Having  thus  given  glory  to  God,  we  must  humbly 
confess  to  him  all  our  sins  committed  in  thought,  word, 
or  deed  J  and  earnestly  request  pardon  for  our  sins  of 
omission  and  ignorance.  Thus  confession  is  either  a 
general  or  more  particular  acknowledging  of  our  sins  be- 
fore God:  the  former  of  which  is  a  necessary  part  of  all 
our  public  prayers,  the  latter  is  most  proper  in  our  pri- 
vate prayers  only.  Not  thereby  that  we  can  inform  God 
of  what  he  does  not  know;  but  in  a  true  sense  of  our 
own  simplicity,  corruption  and  wretchedness,  to  humble 
ourselves  before  the  throne  of  his  grace,  and  own  our- 
selves, liable  to  what  punishment  his  justice  shall  con- 
demn us.  But  above  all,  we  must  be  most  heartily  thank- 
ful to  God  the  Father,  for  his  patience  and  long  suffering 
toward  us,  and  for  his  readiness  to  be  reconciled  to  us 
through  Jesus  Christ  his  only  Son,  concluding  always 
with  humble  professions  of  sorrow  and  shame  for  sin, 
and  firm  resolutions  of  amendment  j  resolving,  through 
the  assistance  of  divine  grace,  that  we  will  be  better,  and 
do  better,  for  the  time  to  come. 

The  7iext  part  of  prayer  is  that  commonly  called  pe- 
tition; or  the  entreating  of  God  to  grant  unto  us  all 
those  things  that  are  needful  both  for  our  souls  and  bo- 
dies: for  our  souls,  as  our  sins  are,  what  we  ought  to  be 
most  afraid  of,  let  our  confessions  be  always  attended 
with  petitions  for  pardon  and  forgiveness,  through  the 
merits  of  Christ  Jesusj  that  he  will  grant  us  his  favour, 
blessing,  and  gracious  repentance ;  that  he  will  please  to 
grant  us  a  comfortable  sense  of  his  pardon  of  us;  and 
that  we  may  abound  in  righteousness,  hope,  quietness 
and  assurance,  for  ever,  through  the  pov/er  of  the  Holy 
Ghost;  that  God  will  please  to  strengthen  us  with  his 
grace  against  every  evil  thought,  word,  or  deed,  and  all 
the  temptations  of  the  world,  the  flesh,  and  the  devil; 
directing  our  consciences^  shewing  us  the  wayof  our  du- 


m  draper,  ant>  it0  ^m$i.  205 

ty,  and  making  us  wise  and  humble  Christians ;  and  that 
he  will  plant  in  us  all  holy  principles  and  dispositions, 
and  increase  every  grace  in  our  hearts,  as  faith,  fear,  love, 
charity,  self-denial,  humility,  meekness,  patience,  con- 
tentment, and  hope  in  God  and  Christ,  but  especially 
those  graces  which  we  are  most  in  want  of;  and  a  hope 
of  eternal  iife,  prepared  for  such  as  love  God  and  keep 
his  commandments;  and  that  he  will  make  us  prudent 
and  discreet,  honest  and  sincere,  active  and  diligent,  re- 
solute and  courageous,  pleasant  and  cheerful,  and  uni- 
versally conscientious  in  every  event  of  providence,  ev- 
ery condition  of  life,  and  in  every  relation  wherein  we 
stand  toward  God  or  our  neighbour;  th^t  he  will  make 
us  wiser  and  better  every  day  than  other;  and  that  he 
will  please  to  prepare  us  for  a  happy  death,  that  we  may 
at  length  enjoy  the  mansions  of  eternal  happiness,  And, 

The  kingdom  of  God  and  his  righteousness  being  thus 
petitioned  or  sought  for;  we  may  have  the  boldness  to  beg 
that  all  other  things,  the  necessaries,  the  comforts  and 
supports  of  this  world,  may  be  added  unto  us:  that  we 
may  enjoy  the  good  things  of  this  life,  as  well  as  be  pre- 
served from  the  calamities  to  which  we  are  constantly 
subject.  And  let  all  our  petitions  conclude  with  this 
humbleness  of  heart:  Lord,  thou  hast  given  us  many  and 
exceeding  great  and  precious  promises,  which  are  all  cer- 
tain in  Christ;  therefore,  be  it  now  unto  thy  servant  ac- 
cording to  thy  word. 

The  third  part  of  prayer  is  deprecation i  which  is  a 
praying  to  God,  that  he  will  turn  away  from  us  some  evil 
cither  of  sin  or  punishment. 

We  arc  to  pray  against  the  evil  of  sin,  especially  when 
we  are  in  most  danger  of  falling  into  it;  and  against  the 
evil  both  of  spiritual  and  temporal  punishment;  with  this 
caution,  to  be  earnest  in  our  prayers,  that  God  would  not 
be  angry  with  us,  nor  withdraw  his  grace,  nor  punish  us 
with  eternal  damnation.  But  in  temporal  afRictions  we 
must  always  pray  with  resignation  to  his  divine  will,  ac- 
cording to  the  example  of  our  blessed  Saviour:  who, 
when  under  the  greatest  afflictions,  said,  Not  inij  will,  but 
ihitie  be  done ! 


204  cije  ai^ijoic  SDutji  of  J3r?ait. 

A  fourth  part  of  prayer  is  intercession,  or  praying  for 
others  J  therefore  the  apostle  appoints  us  to  make  sup- 
plications for  all  saints,  that  all  men  may  be  saved  by  the 
knowledge  of  the  truth;  that  he  will  convince  and  con- 
vert atheists,  deists,  infidels,  and  all  others,  who  are  out 
of  the  way  of  truth,  scoff  at  his  word  and  ordinances, 
and  disgrace  Christianity  by  their  vice  and  immorality  j 
that  he  will  not  forsake  nor  forget  our  nation  in  time  of 
public  danger  and  distress-,  that  he  will  continue  among 
us  the  gospel  in  its  purity,  and  the  means  of  grace  ac- 
cording to  his  own  holy  ordinance;  that  he  will  continue 
our  outward  peace  and  tranquility,  liberty,  and  plenty ; 
that  he  will  prosper  our  trade,  and  bless  the  fruits  of  the 
earth  for  our  usej  that  he  will  protect  and  preserve  all 
those  to  whom  we  bear  any  relation,  as  our  chief  ma- 
gistrate, our  parents,  husbands,  wives,  children,  friends, 
benefactors,  ^ic. — that  he  will  teach  our  senators 
wisdom  ;  and  give  his  spirit  of  \visdom,  understanding, 
and  justice,  to  all  that  are  employed  in  public  affairs,  or 
are  appointed  to  execute  justice,  or  to  instruct  others  in 
the  knowledge  and  love  of  God,  and  of  his  son  Jesus 
Christ:  that  he  will  bless  all  sorts  and  conditions  of  men, 
whether  young  or  old,  setting  out  into  the  worlds  or  in 
long  possession  thereof;  whether  rich  or  poor;  those 
that  are  prosperous  in  this  world,  or  such  as  are  under 
afflictions ;  those  that  hate,  as  well  as  those  that  love  us. 

In  the  last  place,  we  must  also  gratefully  acknowledge 
his  goodness  toward  us;  which  acknowledgment,  though 
it  can  add  nothing  to  his  glory,  he  is  pleased  to  accept 
of,  and  reckons  himself  glorified  by  it,  if  it  comes  from 
a  heart  that  is  humbly  sensible  of  its  own  unworthiness 
to  receive  any  favour  from  him;  and  values  the  gifts, 
and  loves  the  giver  of  them  all.  We  must  thank  him 
for  all  his  mercies  both  spiritual  and  temporal  to  us  and 
all  mankind  in  general,  for  all  his  goodness  and  loving 
kindness  to  us  and  to  all  men;  and  in  particular  for  our 
creation,  preservation,  and  all  the  blessings  we  have  re- 
ceived at  his  hands;  and  above  all,  for  his  inestimable 
love,  in  the  redemption  of  the  world  by  our  Lord  Jesus 
Christ,  for  the  means  of  grace,  and  the  hopes  of  glory 
in  the  world  to  come. 


(©f  ^public  grayer*  20.7 


II.  Of  Public  Praj/er. 

Having  thus  given  you  the  several  parts  of  prayer, 
the  next  thing  to  be  considered  is,  Where  we  ought  to 
pray :  and  here  it  will  be  found  our  duty  to  pray  both  in 
public  €indi  private.  Those  prayers  are  most  acceptable 
to  God,  and  most  necessary  tor  us,  which  are  olfered 
\n  public  assemblies  ;  because  they  have  these  advan- 
tages above  private  devotions,  that  God  is  most  hon- 
oured and  glorified  by  such  addresses  ;  and  a  sense  of 
his  majesty  is  maintained  in  the  world,  somewhat  suit- 
able to  his  most  excellent  greatnessand  goodness,  when 
by  outward  signs  and  tokens  we  publish  and  declare 
the  inward  regard  and  esteem  we  have  for  his  divine 
attributes :  for  private  prayer  is  only  piety  confined 
within  our  breasts;  but  public  prayer  is  piety  exem- 
plified and  displayed  in  our  outward  actions  ;  it  is 
the  beauty  of  holiness  made  visible  ;  our  light  shines 
out  before  men,  and  in  the  eye  of  the  world ;  it  en- 
larges the  interest  of  godliness,  and  keeps  up  a  face 
and  sense  of  religion  among;  mankind.  Our  Saviour 
promises  his  special  presence  to  such  assemblies,  and 
hath  appointed  a  particular  order  of  men  to  offer  up 
our  prayers  in  such  places  of  worship.  Besides,  we 
may  expect  greater  successes,  when  our  petitions  arc 
made  with  the  joint  and  unanimous  consent  of  our 
fellow  christians,  and  when  our  devotions  receive 
warmth  and  heat  from  the  exemplary  zeal  of  pious 
ministers.  Whoever  thinks  justly  must  be  sensible, 
that  private  religion  never  did  in  fact  subsist,  but 
where  some  public  profession  of  it  was  regularly  kept 
up :  he  must  be  sensible,  that  if  public  worship  was 
once  discontinued,  a  universal  forgetfulness  of  that 
God  would  ensue,  whom  to  remember  is  the  strongest 
sense  and  preservative  against  vice  ;  and  that  the 
bulk  of  mankind  would  soon  degenerate  into  mere 
savages  and  barbarians,  if  there  were  not  stated  days 
to  call  them  off  from  the  common  business  of  this  life, 
to  attend  to  what  is  the  most  important  business  of  all 
their  salvation    in  the   next,     llicsc  considerations 


'•20$.  f^t  W^olt  SDutp  of  a^ait. 

should  make  all  good  christians  frequently  attend 
the  public  worship  in  the  house  of  God.  Therefore 
it  is  to  be  wished,  that  they  who  have  opportunities 
and  are  not  lawfully  hindered,  should  endeavour  so. 
to  regulate  their  time,  as  to  be  able  constantly  to  at- 
tend on  prayer  at  church ;  for,  as  those  who  have  lei- 
sure cannot  better  employ  it,  so  they  must  have  but 
little  concern  for  the  honour  and  glory  of  God  who 
neglect  such  opportunities  of  declaring  and  publish- 
ing his  praise  before  men.  In  a  word,  public  worship 
is  the  great  instrument  of  securing  a  sense  of  God'^s 
providence  and  of  a  world  to  come ;  and  a  sense  of 
God's  providence  and  a  world  to  come  is  the  great 
basis  of  all  social  and  private  duties.  One  thing  more 
1  beg  leave  to  mention.  Though  you  should  be  a 
regular  attendant  on  the  service  of  the  church  ;  take 
care,  that  your  deportment  out  of  church  be  corres- 
pondent to  your  behaviour  in  it;  otherwise,  you  will 
do  religion  more  disservice,  than  if  you  were  its  open 
and  avowed  enemy. 

Of  Pamilij  Prayer.  The  next  christian  duty  is 
family  prayer.  Every  master  of  a  family  is  answer- 
able to  God  for  the  welfare  of  those  souls  that  are 
under  his  care.  Nor  can  I  well  understand  how  a 
sense  of  religion  can  be  maintained  in  a  family  with- 
out the  exercise  of  daily  devotion  in  it.  Families  are 
but  little  societies,  as  societies  are  larger  families : 
and  therefore  religion,  which  is  confessedly  the  best 
bond  and  cement  of  union  in  states  and  larger  com- 
munities, is  likewise  so  in  little  domestic  governments. 
It  is  therefore  incumbent  upon  those,  who  preside 
over  a  family,  to  impress  a  sense  of  religion  upon 
those  who  are  beneath  them.  By  this  method  we 
are  best  able  to  confirm  and  establish  children  and 
servants  in  the  practice  of  their  christian  obligations. 
If  ever  then  you  would  have  your  children  to  be  du- 
tiful, and  your  servants  faithful ;  if  ever  you  desire 
your  small  community  here  should  join  hereafter  with 
the  great  congregation  of  men  and  angels  in  heaven  -, 
be  su^e  to  cultivate  the  spot  of  ground  committed  to 


your  care;  teach  them  to  look  up  to  God  in  every  step 
of  their  conduct ;  impress  upon  them,  and  keep  alive 
in  them,  by  repeated  prayers,  a  manly,  serious,  and 
devout  frame  of  mind.  From  a  neglect  of  doing  this, 
it  comes  to  pass,  that  our  yoi'^^h,  as  soon  as  they  launch 
out  into  the  world,  fall  an  easy  defenceless  prey  to 
those  professors  of  iniquity,  who  go  about  seeking 
whom  they  may  devour ;  that  they  become  proselytes, 
from  the  best  religion  the  world  was  ever  blessed  with 
to  no  religion  at  all;  and  that  those,  who  should  be 
the  flower  of  the  nation,  are  too  often  the  very  dregs 
of  it.  This  devotion  must  be  also  remembered  at  our 
meals  :  for  we  ought  to  beg  the  blessing  of  God  upon 
those  good  creatures  provided  for  our  use  ;  since  it  is 
by  the  word  of  God  and  prayer  that  they  are  sancti- 
fied to  us.  Natural  religion  itself  teaches  us  thank- 
fully to  acknowledge  the  benefits  we  receive  ;  and 
this  particular  instance  of  it  hath  sufficient  ground 
from  the  example  of  Christ  and  his  holy  apostles,  all 
the  evangelists  declaring  that  our  Saviour  blessed 
and  gave  thanks  before  meat ;  the  same  St.  Luke  re- 
lates of  St.  Paul ;  and  even  St.  Paul  himself  speaks 
ot  it,  as  the  known  practice  of  the  church  araoug 
christians  in  his  time. 

III.  Of  Private  Prayer. 

But  this  performance  of  public  prayer  can  by  no 
means  excuse  a  man  from  the  other  duty  o^  private 
prayer,  which  is  that  praying  to  our  Father  in  secret, 
commanded  by  our  Saviour  ;  and  to  which  in  partic- 
ular he  has  promised  a  reward.  And  when  a  man 
does  thus  approach  to  God  in  private  he  ought  to  be 
more  particular,  according  to  his  pressing  necessities, 
than  it  may  be  convenient  for  him  to  express  himself 
in  public.  This  duty  God  hath  established  as  a  means, 
whereby  we  are  to  obtain  whatever  we  want  in  re- 
lation to  our  souls  and  bodies ;  we  are  to  ask  before 
it  shall  be  given,  we  must  seek  before  we  shall  find, 
we  must  knock  before  it  will  be  opened  unto  us. — 
The  mind  of  man  naturally  affect?  independence.   To 


check  this  temper,  God  has  obliged  us  to  ask  for  the 
assistance  of  his  holy  spirit  5  and  our  being  obliged 
to  ask  continually,  reminds  us  of  (what  we  are  very 
apt  to  forget)  the  dependence  we  have  on  him  for  our 
spiritual  as  well  as  natural  abilities.  Were,  indeed, 
what  we  receive  a  matter  of  strict  debt,  then  we 
might  say.  Who  is  the  Lord  that  we  should  pray  unto 
him  ?  But,  as  our  enjoyments  are  the  effects  of  his  un- 
deserved mercy,  it  becomes  us  to  ask  if  we  would  re- 
ceive. What  we  could  receive  without  petitioning 
tor  it,  we  should  look  upon  as  entirely  our  own  ac- 
quisition, exclusively  of  our  Maker.  This  seems  to 
be  the  most  obvious  reason,  why  God  has  annexed 
the  promises  of  his  grace  to  the  performance  of  this 
condition  :  that  prayer  might  be  a  perpetual  memorial 
of  our  reliance  on  him,  calling  us  to  a  state  of  such 
humility,  that,  whenever  we  do  well,  we  should  in  the 
words  of  the  Psalmist  acknowledge,  Not  unto  us.  Not 
unto  us,  O  Lord  ;  but  unto  thy  name  be  ascribed  the 
glory.  And  whenever  we  do  ill,  we  should  in  the  words 
of  Daniel  confess,  To  thee,  O  Lord,  belongeth  righte- 
ousness ;  but  unto  us  confusion  of  face.  And  he  hath 
promised  the  assistance  of  his  holy  spirit  to  help  us 
in  the  performance  of  our  prayers;  and  hath  appoint- 
ed his  Son  to  intercede  by  virtue  of  his  merits  for  their 
admission.  Therefore  it  is  absolutely  necessary  that 
we  should  live  in  the  consianl  exercise  of  prayer;  and 
in  so  doing  we  cannot  fail  of  attaining  the  end  we 
aim  at,  our  souls  salvation.  None  can  be  virtuous  that 
live  without  praying.  Let  people  boast  ever  so  much 
of  the  great  effect  of  a  good  resolution,  they  must  at 
last  confess,  that  there  is  no  getting  such  a  victory 
over  their  lusts  and  corruptions,  no  living  such  a 
christian  life  as  the  gospel  requires  of  us,  without  the 
practice  of  earnest  and  ardent  prayer  to  God,  a  con- 
stant attendance  to  reading  and  meditation,  and  other 
devout  exercises.  Though  we  have  formed  our  pur- 
])oses,  as  we  think,  ever  so  strongly,  and  doubt  not 
but  that  we  shall  be  able  to  resist  every  temptation; 
yet  it  we  do  not  daily  apply  ourselves  to  the  throne 
of  grace  for  strcngtli  andinfluence,  and  support.,  there 


can  be  Httle'hopes  that  we  should  make  any  great  pro- 
gress or  advancement  in  Christianity  ;  but,  on  the  con- 
trary, it  is  much  to  be  feared  that  such  a  neglect  will 
bring  us  insensibly  into  a  state  of  carelessness  and  in- 
differency  to  these  matters,  if  not  entirely  to  a  world- 
ly, sensual,  or  vicious  life. 

Where  let  it  be  remarked,  our  whole  duty  is  made 
up  but  of  three  things;  that  a  man  live  soberly,  with 
respect  to  himself;  righfeouslij,  with  respect  to  his 
neighbour;  and  piously,  with  respect  to  God.  Sup- 
posing now,  that  a  man  takes  care  of  doing  his  duty 
to  himself  and  his  neighbour;  yet  if  he  makes  no  con- 
science of  piety  toward  God,  in  what  sense  can  he  be 
said  to  have  done  his  duty,  or  to  live  virtuously  ?  truly 
in  no  sense  ;  because,  ^  to  one  third  part  of  his  duty, 
he  is  a  notorious  offender.  For,  though  he  be  not  un- 
just, though  he  be  not  debauched  :  yet,  wanting  pi- 
ety toward  God,  he  is  impious;  and  this  will  as  cer- 
tainly condemn  him,  as  either  of  the  other  sins. — 
Therefore  one  of  these  two  things  must  be  made  ap- 
pear, that  is  to  say,  that  there  may  be  such  virtue  as 
will  recommend  us  to  God  without  piety,  or  that  there 
may  be  piety  without  ever  praying  to  or  worshipping 
God:  neither  of  which  I  believe  was  ever  imagined  : 
or,  it  will  follow,  that  where  there  is  no  praying,  there 
is  no  virtue,  and  consequently  no  salvation  for  such 
as  neglect  that  duty.  Devotion  isasnecessary  a  means 
to  preserve  tlie  union  between  the  soul  and  God,  in 
which  our  spiritual  life  consists,  as  meat  and  drink  is 
to  preserve  the  union  between  our  souls  and  bodies, 
by  which  our  natural  life  is  supported.  So  we  may 
every  whit  as  reasonably  expect  to  keep  our  bodies 
alive  without  the  constant  and  daily  use  of  eating  and 
drinking,  as  we  can  expect  to  keep  our  souls  alive 
to  God,  without  the  constant  and  daily  exercise  of 
-prayer.  But  as  to  the  proper  time  in  which  this  duty 
ought  to  be  more  particularly  performed,  that  must 
be  regulated  according  to  the  leisure  every  one  can 
find  from  the  duty  of  his  necessary  business  or  calling  ; 
yet  this  duty  must  never  be  neglected  at  morning  and 
evening,  and  we  may  all  lift  up  our  hearts  to  God  in 

D  d 


210  €f)c  ll^golc  SDutp  of  ^an. 

some  pious  ejaculation  in  every  work  throughout  the 
whole  day. 

The  benefits  of  prayer.  Such  as  make  a  conscience 
of  saying  their  prayers  frequently  and  heartily,  and 
continue  so  to  do,  though  they  be  not  good  at  the 
present,  yet  it  is  impossible  for  them  long  to  continue 
in  bad  habits ;  they  will  at  last  certainly  get  the  vic- 
tory over  all  their  lusts,  and  attain  to  the  favour  of 
God,  and  their  own  salvation.  And  the  benefits  and 
advantages  that  do  accrue  to  us  from  it  are  innumera- 
ble. It  is  the  most  proper  means  to  ennoble  and  re- 
fine, and  spiritualize  our  natures  in  the  new  birth.  If 
our  daily  converse  with  material  objects  was  not  bal- 
anced by  prayer,  it  would  make  us  wholly  sensual, 
and  theliesh  would  destroy  the  works  of  the  spirit.  The 
constant  exercise  of  prayer  is  the  best  method  to  get 
the  mastery  ot  our  evil  inclinations,  and  to  overcome 
our  vicious  customs  :  by  this  we  preserve  a  lively  sense 
of  our  diTly  upon  our  minds,  and  are  fortified  against 
many  temptations  that  continually  assault  our  souls 
and  bodies;  by  this  our  souls  are  raised  above  this 
world,  and  spiritual  objects  are  made  familiar  to  us; 
by  this  our  affections  are  sanctified,  and  we  are  sup- 
ported under  the  calamities  and  crosses  of  this  life  : 
and  by  this  we  are  led  gradually  to  the  perfection  of 
christian  piety,and  preserved  in  a  strict  union  between 
God  and  our  souls,  wherein  consists  our  spiritual  life. 
Every  vice  is  checked  and  every  virtue  kept  alive  by 
a  fixed  awakened  sense  of  the  Deity,  by  a  due  regard 
for,  and  fear  of  him.  In  fine,  without  this  we  in  vain 
pretend  to  discharge  those  duties  that  are  incumbent 
upon  us  as  christians,  or  to  prosper  in  our  tempora] 
affairs ;  which  must  have  God's  blessing  to  crown 
them  with  advantage  to  us.  Prayer  secures  the  bles- 
sin  •;  of  God,  both  upon  our  persons  and  upon  our  la- 
bours;  upon  our  families,  upon  our  store,  upon  our 
employments,  and  upon  all  that  we  do,  have,  or  de- 
sire :  it  turns  all  the  actions  of  our  natural  or  civil  life, 
however  indifferent  they  be,  into  actions  of  religious 
worship.  By  that  every  thing  that  we  have,  or  comes 
lo  us.,  is  made  a  blessing  from  (^ad>  whicji  without  it.- 


€f)e  55cttcKt!S  of  J^rapcr,  21 1 

perhaps,  might  have  been  an  affliction  and  cross.  It 
is  true,  God  will  grant  us  what  is  fit;  but  then  it  is 
as  true,  that  it  is  not  fit  he  should  prostitute  his  favours 
upon  those  whd  will  not  pray  for  them  with  a  hum- 
ble sense  of  their  dependence,  and  receive  tliem  witli, 
a  grateful  sense  of  his  goodness.  Prayer  is  that  by 
which  every  thing  and  every  action  is  sanctified  to  be- 
lievers. 

This  duty  requires  no  labour  ;  the  feeblest  and 
most  dispirited  body  that  can  but  lift  up  a  heart  to 
heaven  and  direct  its  wishes  thither,  doth  it  as  effectu- 
ally as  the  most  vigorous.  This  duty  doth  not  go  against 
the  grain  of  any  natural  inclination  ;  nor  put  the  body 
to  any  pain  or  inconveniency.  This  dut}^  puts  us  to 
no  charge  or  expence  in  the  world,  save  that  of  our 
thoughts,  which  are  hereby  fixed  on  things  in  heaven. 
This  duty  in  no  wise  consumes  our  time,  tor  we  may 
attend  this  work,  when  we  are  doing  the  business  ot 
our  calling.  So  that  there  is  no  objection  against  it ; 
it  is  one  of  the  most  easy,  natural,  and  inoffensive  du- 
ties that  God  enjoins  hiscr«atures. 

Besides,  it  is  the  most  pleasant  and  delightful  ex- 
ercise of  all  the  pleasures  of  the  soul.  We  may  talk 
of  pleasures  and  enjoyments;  but  no  man  ever  truly 
found  them,  till  he  became  acquainted  with  God  ; 
till  he  became  sensible  of  his  love,  partook  of  his  spi- 
ritual favours,  and  lived  in  an  entire  friendship  and 
communion  with  him;  which  is  chiefly,  if  not  only, 
both  expressed  and  maintained  by  prayer  and  other 
exercises  of  a  devout  and  spiritual  lite.  There  can 
be  therefore  no  better  reason  assigned  for  the  great 
neglect  of  this  duty,  than  either  a  lustful  heart,  which 
confines  its  desires  and  hopes  within  the  narrow  bounds 
of  carnal  pleasures,  and  the  dross  of  a  perishable  world ; 
or  a  want  of  practising  it,  or  using  thereof;  for  there 
are  many  things  that  seem  uneasy  at  the  first  trial j 
which  upon  custom  become  delightful. 


212  €fjc  W^olc  SDutp  of  ilt^mn 

SUNDAY  VII.     Part  II. 
IV.   T/ie  Conditions  of  Prayer. 

Let  our  prayers  be  ever  so  frequent  and  fervent, 
they  must  be  rightly  qualified  :  and  these  requisites 
or  conditions  of  prayer  are  either  such  as  concern  the 
matter  of  our  prayers,  or  the  things  we  are  to  pray 
for;  or  such  as  concern  the  manner  of  our  prayers,  or 
the  qualifications  with  which  they  are  to  be  attended. 
And, 

First,  The  things  which  we  ask,  must  be  such  as 
are  lawful  and  agreeable  to  the  will  of  God.  Now, 
•whatever  is  not  just  is  not  agreeable  to  the  will  of 
God,  and  consequently  ought  not  to  be  prayed  for; 
as  for  example,  to  pray  for  revenge  upon  our  enemies, 
to  desire  God  to  prosper  us  in  our  wicked  courses, 
and  the  like  is  not  lawful.  Again,  things  may  be 
very  just  in  themselves,  but  yet  it  will  be  very  unjust 
in  us  to  ask  them  ;  namely,  when  we  ask  good  things 
but  to  evil  purposes,  then  we  ask  and  receive  not, 
because  we  ask  amiss  :  and  why  so  ?  we  ask,  that 
we  may  consume  them  upon  our  lusts.  Again,  the 
matter  of  our  prayers  may  be  lawful  in  itself,  and  we 
may  ask  with  honest  and  innocent  designs,  yet  the 
things  we  ask  may  not  be  according  to  God's  will; 
because  God  perhaps  sees  they  are  not  convenient 
for  us,  or  he  sees  that  some  other  things  will  better 
suit  our  circumstances  of  body  or  soul  :  this  is  the  case 
of  all  those  worldly  blessings,  commonly  so  called. 

Secondly,  We  must  ask  m faith.  This  is  a  condi- 
tion ordered  by  our  Saviour  to  his  apostles  ;  All  things 
(saith  he)  whatsoever  ye  shall  ask  in  prayer,  believ- 
ing, ye  shall  receive  :  which  implies  no  more  than  the 
praying  with  a  hearty  belief  both  that  God  is  able  to 
grant  the  requests  we  put  to  him,  and  that,  for  the 
sake  of  Jesus  Christ,  he  will  do  it,  supposing  that  it 
will  be  for  his  glory  and  our  good  ;  and  also  suppos- 
ing that  wc  perform  all  the  conditions  which  are  re- 
quired on  our  part  toward  the  obtaining  thereof.    So 


€i)c  ConbmoiijS  of  5^rapft»  213 

that  to  pray  in  faith  is  to  pray  to  God  with  a  full  purpose 
of  heart  (let  what  will  come)  to  believe  and  to  live  hke 
a  christian;  not  to  use  any  indirect  means,  or  to  depart 
from  the  sincerity  of  our  christian  profession,  for  the 
gaining  even  of  the  whole  world.  These  conditions  must 
be  accompanied  with  constancy  and  perseverance. 

T/u'rdh/,  Our  prayers  should  always  be  offered  up 
with   humilitiij   acknowledging  our  own   iinworthiness. 
For  the  proud,  and  those  that  are  full  of  themselves,  are 
the  most  unfit  for  prayer,  and  the  most  offensive  to  God. 
"When  they  make   addresses  to  him  in  any  manner,  he 
resists  them;  he  beholdeth  them  afar  off",  as  the  scrip- 
ture expresses  it,  with  an  eye  of  scorn:  but  he  giveth 
grace  to  the  humble;  nor  will  he  despise  the  broken  and 
contrite  heart.  We  may  put  up  our  requests  for  any  lawful 
thing,  but  then  it  must  constantly  be  with  this  condition, 
if  God  sees  it  fit  for  us,  and  it  be  agreeable  to  the  will 
of  his  divine  majesty:  though  we  may  peremptorily  ask 
all  spiritual  blessings  in  particular,  and  be  assured,  if  the 
other  requisites  of  our  prayers  do  concur  we  shall  ob- 
tain them.  And,  at  all  times,  our  great  endeavour  should 
be  to  dispossess  all  wandering  thoughts  at  the  time  of 
devotion;  for  this  is  drawing  near  to  God  with  our  lips, 
■when  our  hearts  are  far  from  him;  and   they  that  thus 
slight  and  despise  the  dreadful  majesty  of  God  they  come 
before,  will  moj^  likely  bring  a  curse  than  a  blessing  up- 
on themselves.  But  if  this  cannot  be  perfectly  done,  let 
not  a  few  interruptions  damp  a  truly  devout  prayer;  for, 
considering  the  frame  and  constitution  of  our  natures, 
and  the  close  connection  between  soul  and  body,  when 
we  are  at  our  prayers,  our  thoughts  may  be  diverted,  and 
our  intentions  interrupted  by  the  impressions  of  study 
or  business  of  this  world.     This  I  thought  necessary  ta 
observe,  because  some  weak  men  of  a  sanguine  com- 
plexion are  apt  to  be  elated  upon  the  account  of  those 
short-lived  raptures  and  transient  gleams  of  joy,  which 
they  feel  within  themselves;  and  others  of  a  phlegmatic 
constitution,  to  despond,  because  they  cannot  work  them- 
selves up  to  such  a  degree  of  fervour.  Whereas  nothing 
is  more  precarious  and  unc-ertain   than  that  atTection, 
which  depends  upon  the  ferment  of  the  blood:  it  natu- 


214  /OTfjc  ai^Ijole  2Dutp  of  ^m* 

rally  ceases,  as  soon  as  the  spirits  flag,  and  are  exhausted. 
Men  of  this  make,  sometimes  draw  near  to  God  with 
great  fervency  i  and  at  other  times  are  quite  estranged 
from  him.  A  steady,  regular,  consistent  piety  is  more 
acceptable  to  that  Being,  with  whom  there  is  no  varia- 
bleness, neither  shadow  of  change,  than  all  the  passionate 
sallies,  and  short  intermitting  fits,  of  an  unequal  devotion. 
Therefore,  all  we  can  do  is  to  watch  and  strive  against 
these  distractions,  to  bewail  this  weakness,  and  to  com- 
pose our  thoughts  to  all  that  seriousness  our  temper  and 
circumstances  will  permitj  to  recall  our  minds  as  soon 
as  we  perceive  they  run  out  upon  other  objects,  and  im- 
mediately to  throw  away  all  such  thoughts  as  are  foreign 
to  our  devotions,  and  to  beg  God's  pardon  and  assistance; 
remembering  always,  that  what  makes  these  distractions 
criminal,  is  when  we  willingly  entertain  them  and  in- 
dulge ourselves  in  thinking  upon  other  objects  without 
restraint;  when  we  keep  our  unreasonable  passions  un- 
der no  government,  and  take  no  care  to  compose  our- 
selves into  a  serious  temper,  by  considering  in  whose  aw- 
ful presence  we  appear,  when  at  our  devotions. 

Fourtldij,  Our  hearts  must  be  possessed  with  a  deep 
sense  of  God's  majesty,  which  is  infinite  and  incompre- 
hensible. Let  it  be  deeply  impressed  upon  our  minds, 
that  we  pray  to  no  less  a  person  than  the  sovereign  Lord 
of  heaven  and  earth,  that  was  from  everlasting,  and  is  to 
everlasting,  world  without  end.  And  then  we  ought  more 
particularly,  in  order  to  the  praying  as  we  should  do,  to 
get  our  hearts  possessed  with  a  sense  of  his  goodness. 
This  is  that,  which,  above  all  other  things,  will  put  life 
and  vigour  into  our  prayers,  will  both  stir  us  up  to  this 
duty,  and  support  us  in  the  performance  thereof.  He 
that  ,cometh  to  God  must  believe  that  he  is,  and  that  he 
is  the  rewarder  of  them  that  diligently  seek  him. 

Fi/thlu,  We  must  endeavour  to  get  our  minds  seri- 
ously affected  with  a  sense  of  our  manifold  zvants;  for 
otherwise  it  is  impossible  we  should  heartily  pray  for  re- 
dress and  supply:  therefore  if  we  desire  to  bring  our- 
selves to  a  praying  temper,  we  must  often  take  an  ac- 
count of  the  state  of  our  souls,  and  examine  what  neces- 
sities we  have  to  be  supplied,  wh^t  sins  to  be  pardoned. 


C^c  €ffifinrp  of  5Pwpar»  215 

what  evil  afFections  to  be  mortified,  what  virtues  and 
graces  of  the  holy  spirit  to  be  attained  for  our  strength 
and  support. 

Sixthlijy  All  these  conditions  must  be  accompanied 
with  great  fervour  and  constancy ;  that  is,  we  must,  in 
the  most  hearty,  serious,  and  affectionate  manner,  put 
up  our  requests  to  God  for  his  aid:  and  likewise,  in  so 
doing,  we  must  persevere  to  the  end. 

Seventhly,  It  is  also  required,  for  the  preparing  and 
disposing  us  for  the  putting  up  of  our  prayers  as  we 
should  do,  that  we  purify  our  hearts  from  all  actual  af- 
fection to  sin;  that  we  come  not  to  God  with  any  of 
our  wickednesses  about  us,  but  that  we  do  put  them  away 
from  us,  at  least  in  purpose  and  desire.  The  necessity 
of  this  requisite  is  so  great,  that  there  is  no  praying 
where  it  is  wanting.  For,  if  I  incline  unto  wickedness 
with  my  heart,  the  Lord  will  not  hear  me.  We  know 
that  God  heareth  not  sinners;  but  if  any  man  be  a  doer 
of  his  will,  he  will  hear  him.  Therefore,  till  we  can  serious- 
ly resolve  to  quit  our  evil  courses,  to  forsake  every  known, 
wilful,  open  sin  that  we  are  conscious  to  ourselves  we 
live  in,  let  us  not  think  ourselves  prepared  and  qualified 
to  put  up  our  prayers  to  God,  who  will  not  be  mocked. 

Lastly,  To  all  those  requisites  we  must  also  add"  that 
worship  of  the  body,  wliich  is  particularly  exhorted  by 
the  royal  Psalmist,  where  he  says,  O  come,  let  us  worship 
and  fail  down  and  kneel  before  the  Lord  our  maker:  this 
necessarily  implies,  that  the  just  and  devout  meaning  of 
our  souls  should  be  expressed  by  suitable,  humble,  and 
reverent  gestures  of  the  body,  in  our  approaches  or  pray- 
ers to  God.  And  therefore  St.  Paul,  knowing  that  thi^i 
also  is  a  tribute  due  from  the  bady  of  a  man  to  the  Cre- 
ator, commands  us  to  glorify  God  in  our  body  and  in  our 
spirit,  which  are  God's. 

V.   The  Efficacy  of  Prayer. 

By  this  account  we  have  given  of  prayer,  it  appears, 
not  only  that  it  is  a  duty  we  owe  to  God,  but  that  it  is  a 
duty  we  owe  to  him  alone,  and  that  no  being  in  the  world 
besioie  himself  hath  a  right  to  be  prayed  unto.  Because, 


2i6  €ljc  3D^ok  SDutp  of  ^a\u 

if  prayer  be  one  of  the  principal  instances  of  that  honours 
and  an  expression  of  that  dependence,  that  we  owe  to  the 
creator  and  governor  of  the  world;  then  certainly  to  be 
prayed  unto  is,  and  forever  will  be,  one  of  the  rights  and 
prerogatives  of  his  sovereign  majesty,  never  to  be  givTn 
to  any  thing  created.  Consequently,  to  invoke  or  pray 
to  any  creature  in  a  religious  way,  though  it  be  the  high- 
est creature  in  heaven,  whether  angel  or  saint,  not  ex- 
cepting the  blessed  Virgin  herself,  must  needs  be  an  af- 
front done  to  God,  as  giving  that  honour  to  one  of  his 
creatures,  that  is  only  proper  to  the  creator.  For  all  idol- 
atry naturally  leads  to  other  immoralitiesi  and  when  men 
like  not  to  retain  God  in  their  knowledge,  they  are  very 
apt  to  be  given  over  to  a  reprobate  mind.  Besides, 
will-worship,  of  what  kind  soever,  evidently  derogates 
from  the  honour  of  God;  distracting  men's  devotions; 
dividing  that  affection  and  reliance  of  mind,  which  ought 
to  be  placed  upon  God  alone;  and  always  leading  to  su- 
persdtious  equivalents  instead  of  true  virtue,  which  alone 
can  render  men  acceptable  in  the  eyes  of  the  all-seeing 
Judge.  Should  any  one  pretend  to  say  that  sinful  men 
cannot  of  themselves  acceptably  approach  the  supreme 
throne  of  God;  we  have,  by  divine  appointment,  a  suf- 
ficient mediator  and  advocate  with  the  Father,  Jesus 
Christ  the  righteous:  who  sitteth  continually  on  the 
right  hand  of  God,  as  our  great  high  priest  and  inter- 
cessor, to  mediate  for  us,  and  to  offer  up  our  prayers 
unto  the  Father.  Through  him  we  have  access  unto  the 
Father.  And  our  Lord's  own  direction  is;  Whatsoever 
ye  shall  ask  of  the  Father  in  my  name,  he  shall  give  it 
you.  Prayer  therefore  is  to  be  directed  to  God  alone, 
through  Christ  alone.  And  as  praying  to  false  gods, 
derogates  from  the  honour  of  the  one  true  God;  so  pray- 
ing by  or  through  the  intercession  of  false  and  fictitious 
mediators,  derogates  in  like  manner  from  the  honour  of 
Christ,  the  only  true  mediator.  For  as  there  is  but  one 
God;  so  there  is  also  but  one  mediator  between  God 
and  men,  even  the  man  Christ  Jesus. 

As  an  encouragement  for  us  to  pray,  David  says.  The 
Lord  is  nigh  unto  all  them  that  call  upon  him  in  truth: 
he  will  fulfil  the  desires  of  those  that  fear  him;  he  also 


€fje  €fficncp  of  JD^^apcr,  217 

will  hear  their  prayers,  and  will  save  them:  the  eyes  of 
the  Lord  are  over  the  righteous,  and  his  cars  are  open  to 
their  prayers.  And  our  Saviour  says  to  his  apostles. 
Whatsoever  ye  shall  ask  in  my  name,  that  will  I  do:  and 
again  he  repeats  it,  If  ye  shall  ask  any  thing  in  my  name, 
I  will  do  it.  Yet,  if  it  should  be  thought  that  this  pro- 
mise was  made  to  the  apostles  only,  and  doth  not  con- 
cern us,  let  us  hear  what  St.  John  writes  to  us:  Brethren, 
if  our  heart  condemn  us  not,  then  have  we  conlidence 
toward  Godj  and  whatsoever  we  ask  we  receive  of  liim. 
Ask,  says  our  Saviour,  and  it  shall  be  given  you^  seek, 
and  ye  shall  find:  knock,  and  it  shall  be  opened  unto 
you:  for  every  one  that  asketh  receiveth,  and  he  that 
seeketh  findeth,  and  to  him  that  knocketh  it  shall  be 
opened.  Nothing  can  be  more  gracious,  nothing  more 
comfortable  than  this  promise;  which  is  still  enforced 
most  pathetically,  immediately  following:  What  man  is 
there  among  you,  whom  if  his  son  ask  bread  will  he  give 
him  a  stone?  Or  if  he  ask  a  fish,  will  he  give  him  a  ser- 
pent.'' If  ye  then,  being  evil,  know  how.  to  give  good 
gifts  unto  your  children;  how  much  more  will  your  hea- 
venly Father  give  good  things  unto  them  that  ask  him.^ 
Besides,  the  holy  scriptures  not  only  contain  many  pro- 
mises and  assurances  that  God  will  hear  our  prayers,  but 
affbrd  us  many  instances  of  his  making  good  those  pro- 
mises at  all  times,  and  to  ail  persons,  and  that  in  a  most 
wonderful  manner.  For,  by  prayer,  Moses  quenched  the 
devouring  fire:  by  prayer,  Elias  brought  down  fire  from 
heaven:  by  prayer,  Elisha  restored  the  dead  to  life:  by 
prayer,  Hezekiah  slew  a  hundred  and  eighty-five  thou- 
sand of  the  Assyrians  in  one  night:  by  prayer,  David 
stopped  the  avenging  angel,  when  his  hand  was  lifted  up 
to  destroy  Jerusalem :  and  by  prayer,  Jonah  was  deliver- 
ed out  of  the  fish's  belly.     Yet, 

Notwithstanding  this  usefulness,  advantage,  and  ne- 
cessity of  prayer;  nay  though  God  has  declared  abso- 
lutely, that  we  shall  not  have  the  good  things  that  we  stand 
in  need  of,  except  we  pray  for  themj  there  have  been, 
and  doubtless  are  still,  some  emissaries  of  the  devil,  who 
pretend  to  argue  against  the  duty  and  efficacy  of  prayer; 
founding  their  sophistry  upon  the  unchangeable  decrees 

j^  e 


iM&  Zt)c  Wf^cHt  S>utp  of  ^m- 

of  God;  and,  devil-like,  quote  scripture  to  support  their 
own  impiety.  Is  it  not  written,  say  they,  that  ziu'f/i  God 
there  is  no  variableness  nor  shadow  of  turning^  This 
is  a  mere  fallacy.  God's  hearkening  to,  or  being  moved 
by  the  pravers  we  put  up  to  him,  doth  not  in  the  least 
clash  with  his  unchangeable  decrees.  We  grant,  when 
God  is  pleased  to  give  us  those  things  which  without  our 
prayers  he  would  not  have  done,  there  is  a  change;  but 
not  in  God:  for  God  resolved  that  if  we  humbly  and 
heartily  beg  such  or  such  things  at  his  hands,  we  should 
have  them;  but  if  not,  we  should  go  without  them. 
Therefore,' when  upon  our  prayers  we  obtain  that  grace, 
or  that  blessing,  which  we  had  not  before,  it  is  not  he 
that  is  changed,  but  us.  We,  by  performing  the  condi- 
tions he  required  of  us,  looking  with  another  aspect  to 
him,  do  entitle  ourselves  to  quite  different  treatment  from 
him,  than  we  could  claim  before  we  were  changed  from 
our  wicked  course  of  life,  by  making  ourselves  capable 
of  receiving  those  benefits,  which  before  we  were  not 
capable  of. 

When  this  objection  has  failed,  then  they  rest  upon 
God's  infinite  and  essential  goodness.  We  grant  that 
the  goodness  of  God  is  infinite,  and  that  he  governs  the 
world  in  the  best  way  that  is  possible,  and  consequently 
he  always  will  do  that  which  is  best,  let  us  behave  our- 
selves ever  so  badly.  Yet  doth  it  from  this  follow,  that 
we  shall  have  all  such  things  as  we  stand  in  need  of,  with- 
out praying  for  them?  No.  Because  the  same  God,  that 
will  do  always  what  is  absolutely  best  for  his  creatures, 
knows  that  it  is  best  for  them,  that  in  order  to  their  par- 
taking of  his  benefits,  they  should  pray  for  them;  if  they 
do  not,  he  knows  it  is  best  they  should  be  denied  such 
things.  Whence  the  necessity  of  God's  acting  for  the 
best  doth  not  in  the  least  destroy  the  necessity  of  prayer 
in  order  to  our  obtaining  what  we  stand  in  need  of.  God 
will  do  always  that  which  is  best:  but  we  are  mistaken  if 
we  think  it  for  the  best,  that  we  should  have  our  necessi- 
ties supplied  without  the  use  of  prayer;  because  it  is 
the  means  appointed  by  God  to  ©"btain  them. 


<0f  Repentance,  219 


VI.  Of  Repentance. 

To  prayer  it  Is  necessary  to  subjoin  the  duty  of  Re- 
pentance: a  duty  which  the  apostle  St.  Paul  particularly 
testifies  to  be  due  to  God;  because,  all  sin  being  forbid- 
den of  God,  we  never  tansgress  his  commands,  whether 
in  regard  to  our  neighbour  or  ourselves,  but  we  incur  his 
displeasure;  and  must  dread  his  justice,  except  we  repent. 
Wherefore,  says  the  church;  '  The  grant  of  repentance 
is  not  to  be  denied  to  such  as  fall  into  sin  after  baptism. 
After  we  have  received  the  Holy  Ghost,  we  may  depart 
from  grace  given,  and  fall  into  sin,  and  by  tlje  grace  of 
God  (we  may)  rise  again,  and  amend  our  lives.  And 
therefore  they  are  to  be  condemned,  which  say,  they  can 
no  more  sin  as  long  as  they  live  here,  or  deny  the  place 
of  forgiveness  to  such  as  truly  repent'.  This  repentance 
is  an  entire  change  of  heart  and  mind,  which  produces 
the  like  change  in  our  lives  and  conversations ;  so  that  to 
repent  of  our  sins  is  to  be  convinced  we  have  done  amiss: 
whence  follows  hearty  sorrow  for  having  foolishly  ne-. 
glected  the  most  important  concern  of  our  lives,  and 
done  what  in  us  lies  to  make  ourselves  everlastingly  mis- 
erable; that  we  have  been  ungrateful  to  our  mighty  ben- 
efactor, and  unfaithful  to  our  best  friend;  that  we  have 
affronted  heaven  with  those  very  blessings  we  have  re- 
ceived thence;  and  that  we  have  despised  the  riches  of 
God's  goodness,  and  forbearance,  and  long-suffering, 
"which  should  have  led  us  to  a  thoroue;h  chang-e  of  our 
life  and  conversation.  And  this  sorrow  for  our  sins  must 
be  expressed,  by  humbly  confessing  them  to  almighty 
God,  with  shame  and  confusion  of  face,  by  an  utter  ab- 
horrence and  detestation  of  ihem,  by  being  heartily  trou- 
bled for  what  we  have  done  amiss,  and  resolving  not  to 
do  the  like  any  more;  and  by  testifying  the  reality  of  our 
inward  sorrow,  by  all  those  ways  that  we  find  n-aturally 
occur  in  other  cases  that  afHict  us:  as  in  fasflng,  weep- 
ing, mourning,  and  praying:  it  being  very  fit,  that  as  the 
soul  and  body  have  been  partakers  in  the  same  sins,  so 
they  should  join  together  in  the  same  humiliation  and 
firm  resolution  of  amendment.     Bur 


220  Cfjc  aiDftok  SDutp  of  Sr^att. 

All  sorrow  for  sin,  and  all  purposes  of  amendment  for 
the  time  to  come,  are  not  in  all  cases  sufficient  to  be  pro- 
perly called  repentance,  or  a  hearty  contrition :  because 
if  this  sorrow  and  purpose  of  amendment  arise  not  from 
a  pure  love  of  God,  and  deep  sense  of  our  own  foul  in- 
gratitude in  offending  so  good  and  gracious  a  Being 
but  only  from  a  dread  of  his  justice,  and  fear  of  being 
punished  for  transgressions:  our  repentance  and  good 
purposes,  though  they  carry  with  them  the  appearance  of 
ever  so  much  truth  and  reality,  ought  justly  to  be  sus- 
pected as  insufficient.  Which  duty  therefore  does  not 
only  hence  appear  to  be  necessary,  but  it  is  strongly 
enforced,  even  with  the  force  of  command,  when  our 
Saviour  declares,  Except  ye  repent,  ye  shall  all  likewise 
perisli. 

The  best  method  to  make  such  a  resolution  of  amend- 
ment effectual  is  to  extend  it  to  all  the  particulars  of  our 
duty,  obliging  ourselves  to  have  a  respect  to  all  God's 
commands,  and  to  avoid  every  thing  his  law  condemns. 
Thus  true  repentance  must  be  pure,  constant,  and  per- 
severing in  its  effects  J  that  is,  it  must  put  a  man  into 
such  a  state,  as  that  he  will  not  any  more  return  wilfully 
unto  sin.  He  therefore,  that  repents,  ought  to  be  ex- 
ceedingly fearful  of  relapsing  into  sin,  as  one  that  is  re- 
covering out  of  a  dangerous  and  almost  mortal  sickness. 
Whenever  he  wilfully  relapses,  he  makes  his  case  worse 
than  it  v^as  at  first,  and  his  disease  more  in  danger  of  be- 
ing mortal]  it  becomes  much  harder  for  him  to  renew 
himself  unto  repentance,  and  much  more  difficult  to  pro- 
cure pardon.  It  is  true,  evil  habits  are  not  to  be  rooted 
out  at  once,  and  vicious  customs  ro  be  overcome  in  a 
moment.  So  long  therefore  as  a  man  does  not  return 
wilfully  and  deliberately  into  the  habit  of  sin,  many  sur- 
prises and  interruptions  in  the  struggle  with  a  customary 
vice  may  be  consistent  with  the  progress  of  repentance: 
but  it  is  then  only  that  it  becomes  complete  and  effec- 
tual, when  the  evil  habit  is  so  entirely  rooted  out,  that  the 
man  thenceforward  obeys  the  commandments*  of  God 
without  looking  back,  and  returns  no  more  to  the  sins  he 
has  condemned.  Let  no  man  therefore  think  that  he  has 
truly  repented  of  any  deadly  sin,  so  long  as  he  continues 


JUcpcntaitcc  not  to  tic  ^daiKti*  221 

to  practice  and  repeat  it.  He  may  fast,  and  pray 
and  lament,  and  use  all  the  apparent  signs  of  repent- 
ance imaginable ;  but  God  will  never  esteem  his  re- 
pentance true,  nor  accept  it  as  available  to  the  for- 
giveness of  sin,  till  he  sees  it  pure,  and  constant,  and 
persevering.  • 

Repentance  not  to  he  delayed.  It  is  mere  delusion 
and  unpardonable  stupidity  for  man,  who  has  not  the 
power  of  his  own  life,  and  should  he  be  cut  off  in  the 
midst  of  his  sins  must  be  eternally  punished,  to  delay 
this  great  and  necessary  work  for  the  present,  and 
defer  it  to  some  future  opportunity:  either  till  the 
heat  of  youth  is  over,  or  till  sickness,  or  old  age,  over- 
takes him.  And  it  is  not  only  the  greatest  folly  to 
venture  a  matter  of  such  consequence  upon  such  an 
uncertainty  as  future  time,  which  we  cannot  be  sure 
of;  and  to  defer  a  necessary  work  to  the  most  unfit- 
ting season  of  performing  it;  but  it  is  highly  wick- 
ed, in  that  we  abuse  God's  patience,  who  gives  up 
opportunity  for  it  at  present,  and  prefer  the  slavery 
of  sin  before  his  service  ;  it  is  a  contempt  of  his  laws, 
and  of  that  wrath,  which  is  revealed  from  heaven 
against  all  unrighteousness  :  therefore  we  may  justly 
fear,  that  such  a  proceeding  may  provoke  God  to 
withdraw  that  grace,  wdiich  will  then  be  necessary 
for  the  exercise  of  our  repentance,  though  he  should 
give  us  time  and  opportunity  for  so  great  a  work. 
This  is  indeed  a  melancholy  consideration  :  and  what 
I  say  to  awaken  men  out  of  this  fatal  lethargy,  and 
to  inspire  them  with  a  just  sense  of  their  danger,  but 
intreat  them  to  consider,  that  unless  they  repent,  they 
will  certainly  perish  ?  Through  the  times  of  ignorance 
God  winked,  yet  now  he  commandeth  all  men  every 
where  to  repent ;  because  he  hath  appointed  a  day, 
in  which  he  will  judge  the  world  in  righteousness,  by 
that  man  whom  he  hath  ordained.  A  day  when  i\\Ki 
sinners  will  in  vain  call  to  the  mountains  and  rocks 
to  fall  on  them,  and  to  hide  them :  and  when  that 
dreadful  sentence  shall  be  pronounced,  Depart  trom 
me,  ye  cursed,  into  everlasting  fire,  prepared  for  the 
devil  and  his  angels.     This  is  sufficient  to  sliow  us  the 


222  €f^t  it^ijolc  SDutp  of  0?ait. 

great  necessity  of  denying  ungodliness  and  worldly 
lusts,  and  of  living  righteously,  soberly,  and  godly  in 
this  present  world. 

Of  Death-bed  Repentance.  From  this  we  may  con- 
clude concerning  the  times  and  frequent  returns  of 
our  repentance.  If  we  are  daily  guilty  of  any  sin, 
we  should  repent  every  day  ;  because  sufficient  unto 
the  day  is  the  evil  thereof.  We  may  be  instructed 
in  this  custom  by  the  children  of  this  world  in  the 
management  of  their  temporal  concerns :  they  teach 
us,  that  short  reckonings  are  the  safest  means  to  a  fair 
and  unperplexed  account.  We  should  repent  before 
all  solemn  days,  the  blessed  sacrament,  &;c.  The  time 
of  affliction  is  a  strong  call  to  repentance  :  when  sick- 
ness, or  pains,  or  outward  calamities,  or  a  wounded 
spirit  attack  us,  we  are  soon  sensible  of  our  own  ina- 
bility :  and  whither  should  we  fly  for  refuge  ?  Break 
off  thy  sins  by  repentance,  says  Daniel,  lest  ye  be 
punished  with  those  who  despise  the  chastisements 
of  the  Lord.  The  approach  of  death  is  the  most  awak- 
ening season  for  repentance  :  and  I  fear  most  men's 
repentance  sets  sail  from  this  dangerous  port.  Not 
that  we  pretend  to  set  bounds  to  the  goodness  and 
mercy  of  that  Lord,  who  declares  that  he  wills  not  the 
death  of  a  sinner ;  and,  whenever  a  soul  is  raised  from 
the  sleep  of  sin,  it  must  be  ascribed  unto  the  spirit  of 
God  calling  her  to  repentance.  Consequently  it 
would  be  rash  and  dangerous  for  us  to  assert  the 
impossibility  of  a  death-bed  repentance.  Yet,  it  is 
certain,  that  without  the  particular  grace  of  God  no 
man  will  be  able  to  repent  upon  his  death-bed;  and  it 
is  no  wise  reasonable  to  expect  these  extraordinary 
influences,  when  the  ordinary  means  of  grace  have 
been  neglected  all  our  life  long.  He  who  long  pursues 
a  vicious  course,  and  returns  not  till  the  latter  end  of 
his  days,  must  never  expect  either  to  live  or  die  in  so 
great  peace,  or  so  assured  a  prospect  of  being  happy 
in  the  other  world,  though  he  be  ever  so  diligent  and 
sincere  in  his  religion,  as  he  who  begins  early.  All 
his  hopes  will  be  mingled  with  sad  fears  of  his  con- 
dition J  the  sense  of  the  many  grievous  sins  of  his  lifea 


<0f  f  aj^thig* 


22,> 


SO  long  persisted  in,  will  still  be  afflicting  his  con- 
science ;  and  he  will  still  be  doubtful  that  he  hath 
sufficiently  repented  of  them,  and  that  God  hath  re- 
ceived him  to  favour.  This  is  the  unavoidable  con- 
sequence of  putting  off  the  business  of  religion  to  our 
latter  days.     Wherefore, 

It  is  to  be  feared,  and  it  is  highly  probable,  that 
whoever  defers  it  till  that  time,  will  never  repent  at 
all ;  or  if  he  does,  his  penitential  resolutions  being 
tounded  upon  such  temporary  principles  as  the  fear 
of  death,  and  the  absence  of  temptation,  they  will 
seldom  prove  strong  and  vigorous  enough  to  produce 
a  thorough  reformation ;  as  is  plain  in  the  case  of  those 
that  recover,  among  whom  there  are  very  few  that 
are  true  and  constant  to  those  purposes  of  amendment, 
which  they  formed  upon  the  prospect  of  approach- 
ing death.  Therefore  make  no  delay  in  this  great 
and  necessary  work,  for  there  can  be  no  repentance 
in  the  grave ;  and  we  are  taught  by  the  church,  that 
the  Romish  doctrine  concerning  purgatory,  pardons, 
and  invocation  of  saints,  is  grounded  upon  no  war- 
ranty of  scripture,  but  rather  repugnant  to  the  word 
of  God,     And 

Length  of  time  will  add  strength  to  our  evil  incli- 
nations, and  weaken  our  good  resolutions.  Can  the 
man  who  has  cherished  sin  all  his  life  in  his  bosom, 
and  wilfully  neglected,  if  not  abhorred,  God  and  his 
means  of  grace,  ever  hope  to  be  so  thoroughly  chang- 
ed in  a  momiCnt,  as  effectually  to  hate  sin,  and  turn 
unto  the  God  of  his  salvation  with  all  his  heart  ?  Or, 
again  j  what  hopes  can  a  man  enteitain,  that  he  shall 
find  time  and  opportunity  for  this  necessary  duty,  when 
the  little  remains  of  life  are  filled  up  with  continual 
distractions  and  afflictions,  which  are  the  necessarv 
effects  of  those  diseases  that  commonly  bring  us  to 
the  grave  ? 


224  €fje  3Bi)oIe  E^utp  of  ^ail 


VII.  Of  Fasting. 

To  this  duty  of  repentance  we  commonly  find  the 
duty  of  Fasting  joined  in  scripture  ;  and  we  therefore 
shall  act  most  prudently  and  safely  to  conform  to  that 
rule.  Fasting,  in  a  strict  sense,  implies  a  total  ab- 
stinence from  all  meat  and  drink  from  morning  to 
evening ;  and  then  to  refresh  ourselves  sparingly  as 
to  the  quantity,  and  not  delicately^as  to  the  quality,  of 
the  nourishment.  But,  in  a  large  sense,  fasting  im- 
plies an  abstinence  from  some  kind  of  food,  especially 
from  fiesh  and  wine  ;  or  a  deferring  eating  beyond 
the  usual  hours,  as  the  primitive  christians  did  on 
their  set  days  till  three  in  the  afternoon,  to  which  hour 
in  those  days  their  public  assemblies  continued.  By 
this  mortification  some  self-denial  is  designed  to  our 
bodily  appetites  ;  for  no  abstinence  can  partake  of 
the  nature  of  fasting,  except  there  be  something  in  it 
that  afflicts  us;  and  nature  seems  to  suggest  it  as  a  pro- 
per means  to  express  sorrow  and  grief,  and  as  a  fit  me- 
thod to  dispose  our  minds  toward  the  consideration  of 
anything  that  is  serious.  And  therefore  all  nations  from 
ancient  times  have  used  fasting  as  a  part  of  repentance, 
and  as  a  means  to  turn  away  God's  anger;  as  it  is  plain 
in  the  case  of  the  Ninevites,  which  was  a  notion  com- 
mon to  them  with  the  rest  of  mankind.  And  although 
our  Saviour  hath  left  no  positive  precept  about  fast- 
ing, yet  he  joins  it  with  almsgiving  and  prayer, 
which  are  unquestionable  duties;  and  the  direc-tions 
he  gave  in  his  admirable  sermon  upon  the  mount, 
concerning  the  performance  of  it,  sufiiciently  evince 
the  necessity  of  the  duty,  which,  if  governed  by  such 
rules  as  our  Saviour  there  lays  down,  will  be  accepted 
by  God, and  openly  rewarded  by  him,  when  he  judges 
us  according  to  our  works. 

Therefore  the  ancient  christians  were  very  exact 
both  in  their  weekly  and  yearly  fasts  :  their  weekly 
lasts  were  kept  on  Wednesday  and  Friday  ;  because 
on  the  one  our  Lord  was  betrayed,  and  on  the  other 
crucified  tor  our  sins.     But  no  fast  may  be  accounted 


<Df  fasting.  225 

'feligious,  but  such  as  is  undertaken  to  restrain  the 
looser  appetites  of  the  flesh,  and  to  keep  the  body 
under  subjection  ;  to  give  the  mind  liberty  and  abil- 
ity to  consider  and  reflect  while  it  is  actually  engaged 
in  divine  service,  or  preparing  for  some  solemn  part 
of  it ;  to  humble  ourselves  before  God  under  a  due 
sense  of  our  sins,  and  the  misery  to  which  they  ex- 
pose us  ;  to  turn  away  his  anger,  and  to  supplicate  for 
his  mercy  and  favour ;  to  express  revenge  against  our- 
selves, tor  the  abuse  of  those  good  things  God  allows 
us  to  enjoy,  and  of  which  we  have  made  ourselves 
unworihy  by  sinful  excesses;  when  it  is  used  as  a 
piece  of  self  denial,  in  order  the  better  to  command 
our  fleshly  appetites,  and  as  a  means  to  raise  in  our 
juinds  a  due  valuation  of  the  happiness  of  the  other 
world,  when  we  despise  the  enjoyments  of  this  :  and 
above  all  to  make  it  acceptable  to  God,  it  should  be 
accompanied  with  fervent  prayer,  and  a  charitable 
relief  of  the  poor,  whose  miseries  we  may  the  better 
guess  at,  when  we  are  bearing  some  of  the  inconve- 
niences of  hunger;  always  taking  care  to  avoid  all 
presumption,  never  to  fast  under  a  supposition,  that 
we  merit  thereby,  nor  in  such  an  extreme  manner, 
as  may  prejudice  our  health,  and  indispose  us  for  the 
service  of  God.  For  the  church  assures  us  that '  Voir 
untary  works,  over  and  above  God's  commandments, 
■which  are  caiJed  works  o^  supererogatioiiy  cannot  be 
taught  without  arrogancy  and  impiety.  For  by  them 
men  do  declare,  that  they  do  not  only  rendered  unto 
God  as  much  as  they  are  bound  to  do,  but  that  they 
do  more  for  his  sake,  than  of  bounden  duty  is  requir- 
ed :  whereas  Christ  says  plainly,  when  ye  have  done 
all  that  are  commanded  to  you,  say,  Wc m^c  rniproJJl'- 
able  servants.^ 


THE  SECOND  PART 

OF  THE  NEW 

:|)ole  ^nt^  of  Mm : 

CONTAINING 

OUR  DUTY  TO  OUR  NEIGHBOUR, 
SUNDAY  VIII. 


I.  Of  the  duty  of  subjects  to  their  prince*  or  chie 
magistrate  :  and  II.  Of  the  prince  or  chief  magis- 
trate to  /z/V  subjects.  III.  Of  t/ie  dufi/  to  civil  ma^'is- 
trates^  aiid  of  their  duly  both  to  the  sovereign 
and  to  the  people.  IV.  Of  the  ditty  of  pastors, 
and  their  superior  educatiori.  V.  Of  the  dull)  of 
children  to  tlieir  natural  parents ;  to  reverence,  to 
love,  and  to  obey  them  in  all  lawful  commands^  and 
in  respect  0/ marriage;  andW.  0/ going  to  law 
with  parents,  VII.  Of  the  duty  0/^  parents  to  tlieir 
children  5  to  instruct  theniy  to  put  them  to  business, 
and  to  provide  for  them  in  the  best  manner  they  are 
able  ;  and  VIII.  In  ivhat  cases  they  may  disinherit 
them. 

I.  Of  the  duty  o/"  subjects  to  their  prince  or  chief 
magistrate ; 

JljLaVING  gone  through  the  duties  of  the  First 
Table,  I  shall  here  just  remark,  that  the  ten  com- 
mandments were  originally  delivered  to  Moses  by 


*  It  must  be  recollected  this  work  was  originally  printed  in  England,  and 
of  course,  the  Titles  made  use  of  iu  this  part,  applies  to  the  government 
of  that  nation.  However,  as  the  relative  duties  of  all  men,  and  their  Civil 
Parent,  must  be  very  nearly  the  same  in  proinoling  the  general  good  ;  so 
the  American  Republican  has  only  to  make  use  of  the  words  President  ov 
Chief  Magistrate  in  the  place  of  the  titles  alluded  to. 


<&m  2Dutp  to  tlje  €(jicf  09iigi,9t;^c»      227 

God  himself  in  /zco  tables.  The J/rst  table,  containinf^ 
our  duty  to  Godt  consists  of  the  first  foiu'  command- 
ments :  the  first  three  direct  whom  we  are  to  worship, 
and  in  what  manner ;  and  the  fourth  appoints  a  par- 
ticular time  for  that  purpose.  The  second  table  con* 
sists  of  the  last  six  commandments,  which  contain  our 
duty  to  our  neighbour.  So  that  the  first  four  com- 
mandments set  forth  our  duty  to  God  j  the  fifth  teaches 
us  the  duty  we  owe  to  our  superiors  among  men;  and 
the  last  five  declare  our  duty  toward  all  men  in  general, 
with  regard  to  the  life,  the  property,  the  reputation  of 
our  neighbour,  or  whatever  else  may  in  any  way  af- 
fect him.  J  say,  having  already  treated  of  the  duties  of 
the^/irst  table,  the  order  in  which  the  commandments 
stand,  leads  us  now  to  consider  our  diinj  to  our  Neigh- 
bour. And  it  is  observable,  comparitively  speakings 
that  the  importance  of  every  duty,  and  the  malignity 
ofevery  breach  of  our  duty,  stand  higher  in  the  cata- 
logue of  virtues  and  vices,  according  to  their  rank  and 
priority,  in  the  ten  commandments.  Thus  the  sins 
of  disbelieving  God,  or  worshipping  idols,  condemned 
in  the  first  and  second  precepts,  are  more  heinous 
crimes  than  taking  God's  name  in  vain,  and  breaking 
the  sabbath.  And  the  sins  against  heaven, prohibited  in 
the  first  fourcommandments,  are  more  heinous  provoca- 
tions than  the  transgressions  committed  against  man, 
in  the  last  six.  Again,  the  duties  we  owe  to  societies^ 
or  the  relative  duties,  are  fastened  upon  us  by  strong- 
er ties  than  those  we  ovi^e  to  single  persons,  by  reason 
of  the  extensiveness  of  their  influence  and  their  gene- 
ral good.  And  we  must  at  sight  allow,  that  murder 
is  more  criminal  than  adultery  ;  adultery  more  crimi- 
nal than  theft ;  theft  more  criminal  than  slander  ;  and 
slander  worse  than  coveting.  From  this  reasoning  I 
choose  to  assign  the  first  rank  to  thej/fth  command- 
ment, when  treating  of  the  duties  of  the  Second 
Table.  •  And, 

As  the  order  of  the  comrnandmcnts,  the  dictates  of 
nature,,  and  the  ordinance  of  God  have  placed  the 
parental  authority  at  tiie  head  of  the  second  table,  as 


containing  the  primary  social  and  christian  duties^, 
which  are  most  prevalent  upon  peace  and  piety,  and 
consist  chiefly  of  the  civil,  spiritual  and  natural  pa- 
rents :  so  I  \ntend,,fi7^st  to  treat  of  the  relative  duties 
between  the  civil  parent  ox  prince  and  the  people; 
because  we  are  commanded  to  submit  ourselves  to  ev- 
ery ordinance  ot  man  for  the  Lord's  sake ;  whether 
it  be  to  the  king^  as  supreme ;  or  unto  governors, 
as  unto  them  that  are  sent  by  him.  In  particular  king- 
doms, the  king  is  the  fountain  of  authority,  from  whom 
all  power  descends  upon  lower  magistrates ;  so,  \n 
the  universal  monarchy  of  the  world,  God  is  the  foun- 
tain of  all  power  and  dominion,  from  whom  all  au- 
thority,and  right  of  government  descend  upon  princes. 
Therefore,  seeing  that  sovereigns  are  God's  vicege- 
rents, and  do  reign  by  his  authority,  they  have  also 
a  right  to  be  honoured  and  supported  by  their  sub- 
jects ;  because  they  bear  God's  character,  and  do 
shine  with  the  rays  of  his  majesty  :  and  consequently 
it  is  an  affront  to  God's  own  majesty  for  subjects  to 
contemn  and  vilify  their  sovereigns,  to  expose  their 
faults  and  uncover  their  nakedness,  and  lampoon  and 
libel  their  persons  and  actions  :  therefore  never  speak 
evil  of  the  ruler  of  thy  people. 

And  since  sovereigns  are  ordained  by  God  for  the 
common  good,  to  protect  the  innocent,  and  avenge 
the  injured,  and  to  guard  the  rights  of  their  people 
against  foreign  and  domestic  fraud  and  violence,  they 
must  hereupon  have  an  undoubted  right  to  be  aided 
and  assistedhy  their  subjects;  because  without  their 
aid  it  will  be  impossible  for  them  to  accomplish  the 
ends  of  their  sovereignty;  and  therefore  for  subjects 
to  refuse  to  aid  their  sovereign  with  their  purses^. 
or  persons,  when  legally  required  ;  or  by  any  indi- 
rect means  to  withdraw  themselves  from  the  as- 
sistance his  country's  real  necessities  calls  for,  is  to 
detain  from  him  a  just  right  that  is  owing  to  his 
character  :  And  for  this  cause  pay  you  tribute 
also,  for  they  are  God's  ministers  attending  con- 
tinually upon  this  very  thing.  Render  therefore  ta 
all  their  dues.:  tribute  io  whom  tribute  is  due,  c/tr- 


41>ur  ^utT?  to  Si9a0is*ttatfi8f»  229 

io7?i  tx>  whom  custom,  fear,  to  whom  fear,  honour  to 
whom  honour.  And  to  this  the  apostle  subjoins  the  tri- 
bute of  your  prayers:  I  exhort  therefore,  that  first  of 
all  supplications,  prayers,  intercessions,  and  giving  of 
thanks,  be  made  for  all  that  are  in  authr-rity;  that  we 
may  lead  a  quiet  and  peaceable  life  in  all  godliness  and 
honesty.  For  this  is  good  and]  acceptable  in  the  sight 
of  God  our  Saviour.  And  moreover. 

They  have  a  right  to  be  obeyed  in  all  things,  wherein 
they  do  not  interfere  with  the  commands  of  God:  for  in 
obeying  them  we  obey  God,  who  commands  by  their 
mouths  and  wills,  by  their  laws  and  proclamations:  and 
as  he,  who  refuses  to  obey  the  inferior  magistrate's  com- 
mand, doth  in  so  doing  disobey  the  chief  magistrate  un- 
less he  commands  the  contrary;  so  he  who  disobeys  his 
sovereign,  who  is  God's  magistrate,  doth,  in  so  doing, 
disobey  God;  unless  it  be  where  God  hath  commanded 
him  to  the  contrary.  While  he  commands  lawful  thin,f;s, 
he  hath  a  right  to  be  obeyed;  because  his  commands  are 
stampted  with  divine  authority,  and  are  thereby  rendered 
sacred,  never  to  be  violated. 

II.  Of  the  prince  or  chief  magistrate  to  his  subjects. 

Sovereign  power  being  ordained  by  God  for  the  public 
good  to  guard  and  defend  the  innocent,  to  shelter  and  re- 
lieve the  oppressed,  to  fence  and  propagate  true  religion,  to 
adjust  and  balance  private  rights  and  interests;  every  sub- 
ject hath  a  right  to  be  protected  thereby,  so  far  as  can  be 
in  his  person  and  legal  rights,  in  his  just  liberdes  and 
privileges,  and  sincere  profession  of  the  true  religion: 
and  that  sovereign,  who  doth  not  employ  his  power  to 
these  purposes,  but  through  wilful  and  affected  error  or 
ignorance,  imposes  a  false  religion  on  his  people;  or  be- 
trays, oppresses,  or  enslaves  them  himself,  or  permits 
others  so  to  do,  either  out  of  malice  or  carelessness;  is 
an  injurious  invader  of  the  rights  and  properties  of  his 
people;  and  shall  one  day  answer  for  it  at  the  tribunal 
of  God,  who  is  the  king  of  kings. 


J3G)  €{jc  Wlp\c  Dutp  or  iH^m 


III.  Oii7'  Dull/  to  Magistrates. 

In  like  manner,  there  is  a  relation  o^  judges,  and  jus^ 
ticeSy  governors  of  towns,  cities,  and  provinces,  and 
other  inferior  magistrates,  who  by  virtue  of  that  author- 
ity, which  is  stamped  upon  them,  have  a  right  to  be 
honoured,  supported  and  obeyed  by  the  people,  ac- 
cording to  the  degree  and  extent  of  their  authority  and 
power:  because,  wherever  it  is  placed,  authority  is  a 
sacred  thing,  as  being  a  ray  and  image  of  the  divine  ma- 
jesty, and  as  such  may  Ju>tly  claim  honour  and  reverence 
from  all  men.  Whoever  contemns  the  lowest  degree  of 
authority  offers  an  affront  to  the  highest:  for  he  that  re- 
sisteth  the  power  resisteth  the  ordinance  of  God:  and 
whoever  contemns  the  inferior  magistrates,  doth  therein 
contemn  the  Civil  Parent.  We  are  not  to  evade  our  obe- 
dience, under  any  pretence  of  the  unworthincss  or  personal 
faults  and  defects  of  the  magistrates  in  commission^  butwe 
ought  toconsider  that  their  authority  is  a  sacred  thing,  and, 
as  such  challenges  our  reverence  and  obedience  by  a  right 
that  cannot  be  dispensed  v,'ith:  therefore  for  men  to  be- 
Jiave  themselves  forwardly,  stubbornly,  cr  irreverently, 
toward  a  lawful  magistrate,  is  to  detain  from  him  his  due, 
and  offer  an  unjust  affront  to  his  character;  and  conse- 
quently, let  a  man  be  ever  so  good  in  other  instances, 
such  a  rebellious  behaviour  will  bespeak  him  highly  dis- 
honest and  injurious  in  the  sight  of  God,     And, 

As  we  have  seen  the  relation  of  inferior  magistrates 
entitles  tliem  to  the  people's  reverence  and  obedience  ; 
so  the  relation,  which  the  Ruler  and  people  bear  to  them 
entitles  them  also  to  their  fidelity,  vigilance,  and  justice; 
because  inferior  magistrates  are  the  trustees  for  him- 
self and  his  people;  and  in  their  hands  he  deposits 
the  honour,  security,  and  rights  of  his  dominion,  together 
with  the  safeguard  and  protection  of  the  just  and  legal 
rights  of  his  people:  therefore  upon  their  acceptance  of 
his  trust,  by  which  they  engage  themselves  faithfully  to 
discharge  it,  the  king  or  chief  magistrate  acquires  aright 
to  their  faithful  and  vigilant  care,  to  see  that  his  authority 


<0m  ^uii^  to  J)a^tor^.  231 

be  supported,  the  laws  obeyed,  his  person,  government, 
and  properties  secured;  and  the  people  acquire  a,  right 
to  be  protected  by  them  in  their  persons,  reputations, 
liberties  and  estates.  Besides,  they  should  command 
without  insulting,  reprove  with  meekness,  punish  unwil- 
lingly, and  never  without  manifest  tokens  of  tenderness 
and  compassion.     Consequently, 

So  far  as  they  are  wilfully  failing  in  any  of  these  mat- 
ters, they  do  unjustly  betray  the  trust  committed  to  them, 
falsify  their  own  engagements,  and  under  the  mask  of 
authority  are  public  robbers  of  mankind,  and  may  and 
ought  to  be  punished  as  such  by  those  laws  they  have 
violated. 

.  IV.   Our  Duhj  to  Pastors. 

A  second  distinguished  branch  of  the  pannUil  autho- 
rity, where  the  duties  are  mutual  and  reciprocal,  is  that 
of  spir.ituat  parents^  or  pastors  and  people.  These  spir- 
itual parents  discharge  the  like  good  offices  to  our  souls, 
which  natural  parents  do  to  our  bodies;  therefore  we  pro- 
ceed to  enquire  into  the  duty  of  the  people  to  their  niiu- 
isters.  The  christians  of  the  first  ages  always  expressed 
a  great  value  and  esteem  for  their  clergy;  because  they 
were  sensible  there  could  be  no  church  without  priests, 
and  that  it  was  by  their  means  God  conveyed  to  them  all 
those  mighty  blessings  which  were  purchased  by  the 
death  of  Christ.  Upon  this  account  also  should  be 
founded  our  love  of  them;  forasmuch  as  we  are  taught 
so  to  do  by  the  apostle,  who  said  to  the  Thess:ilonians. 
And  we  beseech  you,  brethren,  to  know  them  which  la 
hour  among  you,  and  are  over  you  in  the  Lord,  and  ad- 
monish you;  to  esteem  them  very  highly  in  love  for 
their  works  sake.  If  then  we  are  taught  to  honour-  and 
esteem  our  spiritual  governors,  pastors,  or  ministers,  for 
their  works  sake,  we  must  treat  them  with  respect,  con- 
sidering them  as  those  that  bear  the  great  character  of 
am.bassadors  from  Christ,  as  St.  Paul  calls  them;  and  as 
instruments  of  conveying  to  us  the  great  blessings  we 
are  capable  of  receiving,  because  they  relate  to  our  eter- 
pal  salvation;  and,  consequently,  regarding  them  as  com 


O'lO 


Cfjc  XOf\o\t  SDutp  of  ^an. 


missioned  by  him  to  that  holy  function:  wherefore  the 
authority  they  have  received  to  preside  over  christians, 
as  governors  of  the  church,  must  always  be  owned  to 
come  from  God;  and  this  religious  regard  to  their  divine 
mission  must  be  expressed  in  the  whole  course  of  our 
conduct  toward  their  persons.  We  respect  and  reverence 
them  by  our  words  and  actions,  expressing  all  the  honour 
and  esteem  we  have  for  their  character,  treating  their 
persons  with  great  civility  in  conversation i  speaking  all 
the  good  we  can  of  them  in  their  absence,  and  throwing 
a  veil  over  their  infirmities:  never  making  them  the  ob- 
jects of  our  light  mirth,  no,  proclaiming  their  failings  in 
order  to  reproach  their  persons,  because  it  may  tend  to 
debase  their  ministry;  not  using  any  scurrilous  words, 
or  contemptuous  behaviour  toward  them;  because  the 
disrespect  cast  upon  them  is  an  affront  to  their  IVIaster, 
whose  person  they  represent:  according  to  what  our  Sa- 
viour told  his  disciples  when  he  sent  them  out  to  preach 
the  gospel,  He  that  despiseth  you,  despiseth  me;  and  he 
that  despiseth  me,  despiseth  him  that  sent  me. 

Nor  did  people  of  ancient  times  rest  in  this  outward 
behaviour:  for  they  gave  all  imaginable  proof  of  a  sin- 
cere and  hearty  love  and  esteem  for  their  persons,  by 
viaintaiuing  them  liberally  out  of  their  shipwrecked  for- 
tunes, and  cheerfully  submitting  to  the  severe  discipline 
enjoined  by  them,  from  a  sense  of  that  authority  minis- 
ters have  received  from  Christ,  the  great  bishop  of  souls  j 
and  in  pursuance  of  those  precepts  which  our  Saviour 
and  St.  Paul  have  left  us  for  that  purpose.  So  we  must 
also  obey  our  spiritual  governors,  not  only  in  whatsoever 
they  out  of  scripture  declare  to  us  to  be  God's  commands, 
either  by  public  preaching  or  private  exhortations,  be- 
cause they  are  the  messengers  of  the  Lord  of  hosts,  so 
long  as  their  doctrines  are  agreeable  to  the  word  of  God; 
but  likewise  in  submitting  to  that  discipline  they  shall 
inflict,  cither  to  recover  us  from  a  state  of  folly,  or  to 
preserve  us  from  falling  into  such  a  state;  from  a  pure 
sense  of  that  right  they  have  to  command,  entrusted  tp 
them  by  our  Saviour,  and  of  that  great  penalty  we  are  li- 
able to  by  our  contempt:  for  he  that  despiseth  them,  des- 
piseth him  that  sent  them.  We  are  accordingly  charged 


<Oxit  ^utp  to  3^i\atorje?»  233 

fo  obey  them  that  have  the  rule  over  us,  and  to  siib^ 
mit  ourselves;  because  they  watch  for  our  souls,  as  they 
that  must  give  an  account,  And  though  it  may  be  we 
are  deprived  of  other  opportunities  of  doing  them  any 
substantial  service ;  yet  it  is  in  the  power  of  the  meanest 
of  us  all  to  praij  for,,  or  to  address  heaven  in  their  behalf; 
that  they  may  be  defended  from  the  malice  and  ill  will  of 
bad  men;  that  they  may  have  the  countenance  and  pro- 
tection of  the  great  and  powerful;  that  their  zealous  la-" 
bours  in  God's  vineyard  may  be  attended  with  success; 
and  that  they  may  turn  many  to  righteousness,  accord- 
ing to  the  gospel  of  Christ. 

From  this  we  learn  that  it  is  no  diminution  to  great- 
ness of  birth,  or  any  personal  excellency,  to  be  devoted 
to  the  ministration  of  God's  holy  word  and  sacraments. 
We  speak  here  particularly  of  the  christian  priesthood; 
whose  priests  are  called  the  ministers  of  Christ,  stewards 
of  the  mysteries  of  God,  to  whom  he  hath  committed 
the  word  of  reconciliation,  the  glory  of  Christ,  ambassa- 
dors for  Christ,  in  Christ's  stead,  co-workers  with  him, 
angels  of  the  churches.  Because  they  act  by  commis- 
sion from  him;  they  are 'his  officers  and  immediate  at- 
tendants, and  in  particular  manner  the  servants  of  his 
house.  They  are  employed  in  his  peculiar  business,  em- 
powered and  authorized  to  negotiate  and  transact  for 
God,  in  all  the  outward  administrations  of  the  covenant 
of  grace,  or  of  reconciliation  between  God  and  man, 
by  commission  from  Jesus  Christ. 

Thus  under  the  gospel  they  are  instituted  to  dispense, 
spiritual  food  for  the  nourishment  of  christians,  to  feed 
them  with  God's  holy  word  and  sacraments,  to  speak  the 
hidden  wisdom  that  God  ordained  before  the  world; 
which  is  committed  to  their  care,  to  be  preserved  entire 
from  being  maimed  or  perverted,  as  the  sacraments  are 
to  be  rightly  and  duly  administered  to  his  people.  For 
which  end  and  purpose  they  were  ordained  by  Christ 
himself,  the  great  shepherd  and  bishop  of  our  souls,  who 
glorified  not  himself  to  be  a  high  priest;  but  had  his 
commission  from  God  the  Father,  and  after  his  resur- 
rection invested  his  aposdes  with  the  same  commission 
hjs  Father  had  given  him  before;  which  evidently  con- 


tains  an  authority  of  ordaining  others,  and  a  power  df 
transferring  that  commission  to  others,  so  long  as  the 
world  endures.  Therefore,  without  his  express  com- 
mission, no  man  ought  to  take  upon  himself,  or  com- 
municate to  others,  a  power  to  sign  and  seal  covenants 
in  the  name  of  Christ. 

The  apostles  and  their  successors  exercised  this  com- 
mission in  all  places,  and  even  in  opposition  to  tb.e  rulers 
that  then  were;  so  that  the  church  subsisted  as  a  distinct 
society  from  the  state  till  the  fourth  century.  Whence 
we  infer,  a  man  may  have  exceeding  good  parts,  and  a 
great  talent  in  speaking;  he  may  have  likewise  attained 
considerable  skill  in  the  scriptures  and  other  sorts  of 
learning,  and  have  all  the  other  qualifications  which  are 
needful  to  make  him  a  very  useful  minister  of  the  church; 
but  still  this  alone,  without  a  lawful  call,  doth  not  em- 
power him  to  take  that  office  upon  him.  If  a  man  do 
not  come  in  this  way,  he  is  not  a  lawful  shepherd,  but  an 
intruder  into  Christ's  flock,  whatever  natural  or  acquired 
abilities  he  may  have  to  fit  him  for  the  employment. 
And  great  purity  of  life  is  required  of  those  that  are  in- 
vested with  such  an  honourable  character,  whereby  they 
may  in  some  ineasure  be  qualified  to  administer  in  holy 
things,  and  by  their  example  guide  those  they  instruct 
by  their  doctrine,  which  is  of  Christ;  and  it  is  an  argu- 
ment of  a  prophane  temper  to  contemn  those  who  are 
commissioned  by  God  himself  to  that  sacred  office. 

For  though  they  may  be  inferior  to  others  in  some 
human  accomplishments;  yet  God  hath  promised  parti- 
cularly to  assist  them  in  the  faithful  discharge  of  their 
holy  office,  and  has  blessed  ihem  with  many  personal 
qualifications  to  challenge  our  esteem  and  respect.  For, 
as  long  as  piety  and  virtue,  learning  and  knowledge,  have 
any  credit  and  reputation  in  the  world,  and  men  are  con- 
cerned that  others  should  be  formed  to  the  same  valua- 
ble principles,  that  their  minds  should  be  cultivated,  and 
their  manners  regulated;  so  long  the  clergy  will  have  a 
good  title  to  the  honour  and  esteeni  of  all  those  that  are 
truly  wise  and  good.  Did  we  only  consider  the  methoci 
of  their  very  education,  we  shall  find  it  would  give  them 
great  advantages  for  their  improvement  in  all  sorts  of 


(Dur  SDiii^i  to  J?a.0'tociGf,  23;, 

necessary  and  polite  learning,  and  raise  them  above  the 
level  of  those  with  whom  tlicv  are  equal  in  other  circum- 
stances; and,  the  subject  of  their  constant  studies  being 
matter  of  piety  and  religion,  it  is  reasonable  to  suppose 
they  live  under  more  lively  and  stronger  impressions  of 
the  other  world  than  the  rest  of  mankind:  and  experi- 
ence sufficiently  convinces  us  how  much  the  nobility  and 
gentry  of  this  king  lom  are  beholden  to  their  care  for 
those  impressions  of  pietv  and  knowledge  which  are 
stamped  upon  their  education,  and  diffused  into  their 
families.  For,  even  in  the  most  ignorant  ages,  what 
learning  flourished,  it  was  in  their  body,  and  by  their  care 
was  conveyed  down  tons.  They  have  been  in  the  most 
dissolute  times  the  greatest  examples  of  piety,  and  we 
have  yet  remaining  many  eminent  monuments  of  their 
magnificence  as  well  as  useful  charities. 

And  should  it  happen  that  the  ministers  of  God  may 
not  act  suitably  to  the  dignity  of  their  character,  yet  we 
piust  not  contemn  thenii  for  their  character,  should  cer- 
tainly defend  them  from  contempt,  and  the  relation  they 
have  to  God  should  secure  them  from  ill  treatment:  in 
order  to  which  it  is  necessary  to  consider,  that  as  there 
is  an  inherent  holiness,  v/hereby  men's  actions  and  affec- 
tions are  in  some  measure  conformable  to  the  laws  of 
God,  in  which  sense  good  men  in  all  ages  were  esteemed 
holyj  so  there  is  a  relative  holiness,  which  consists  in 
some  peculiar  relation  to  God's  service,  which  may  be 
ascribed  to  things,  times,  places,  and  persons.  Thus 
the  tribe  of  Levi  was  called  the  holy  tribe,  as  those  that 
are  dedicated  to  the  service  of  Christ  under  the  gospel 
are  called  Christ's  ministers;  not  that  it  was  always  true 
of  them,  that  they  walked  before  God  in  purity  and  pie- 
ty, and  turned  many  from  iniquity,  for  too  often  they 
have  gone  out  of  the  way,  and  caused  many  to  stumble 
at  the  law;  but  because  they  had  a  particular  reladon  to 
God  in  the  performance  of  that  worship,  which  was  then 
paid  to  him  by  his  appointment.     Therefore, 

As  to  that  objection,  that  many  ministers  are  obnoxi- 
ous for  their  wicked  lives;  it  is  granted:  What  then  r 
Does  their  wickedness  make  void  the  ordinances  of  God  ■' 
IS'o:  For  as  the  church  teacheth,  *  Although  in  the  visible 


236  €(jc  ll^ftok  ^utp  of  ar^an. 

church  the  evil  be  ever  mingled  with  the  good,  and  some- 
times the  evil  have  chief  authority  in  the  ministration  of 
the  word  and  sacraments;  yet  forasmuch  as  they  do  not 
the  same  in  their  own  name,  but  in  Chrises  and  do  min- 
ister by  his  commission  and  authority,  we  may  use  their 
ministry,  both  in  hearing  the  word  of  God,  and  in  the 
receiving  of  the  sacraments.  Neither  is  the  effect  of 
Christ's  ordinance  taken  away  by  their  wickedness,  nor 
the  grace  of  God's  gifts  diminished  from  such,  as  by  faith, 
and  rightly  do  receive  the  sacraments  ministered  unto 
them;  which  be  effectual,  because  of  Christ's  institution 
and  promise,  although  they  be  ministered  by  evil  men'. 
And  this  we  may  compare  to  a  pardon  passed  by  an  im- 
moral king,  or  a  sentence  pronounced  by  a  wicked 
judge;  which  are  always  looked  upon  as  valid  to  all  in- 
tents and  purposes;  because  their  efficacy  depends  not 
upon  the  qualiftcatiort  of  those  in  commission,  but  upon 
the  sovereign  authority  whence  they  both  receive  their 
commission  so  to  do.  In  like  manner,  the  advantages 
we  receive  by  their  ministrations,  and  the  relation  they 
have  to  God,  should  still  preserve  some  respect  for  the 
persons  even  of  bad  ministers.  And  therefore  as  min- 
isters are  clothed  with  flesh  and  blood  like  other  men, 
■we  ought  not  to  be  prejudiced  against  religion,  because 
some  few  arc  overcome  by  the  follies  and  infirmities 
common  to  command. 

But  where  we  have  a  thorough  information  of  their 
scandalous  lives,  it  is  doubtless  a  better  demonstration 
of  christian  zeal  to  make  proof  of  it  before  their  lawful 
superiors;  that,  being  found  guilty,  they  may  by  just 
judgment  be  deposed;  than  either  by  our  words  or  ac- 
tions to  affront  or  contemn  them  ourselves,  or  to  pro- 
yoke  others  so  to  do.  Because  the  despising  the  persons, 
and  exposing  the  conduct  of  our  pastors,  diminishes  that 
credit  and  effect  which  their  spiritual  administrations 
ought  to  have  upon  the  minds  of  men,  and  makes  them 
less  capable  of  doing  diat  good  which  their  profession 
obliges  them  to  attempt;  for,  as  much  as  we  take  from 
the  opinion  of  their  piety  and  integrity,  so  much  we  les- 
sen their  powf r  in  promoting  the  interest  of  religion., 


<Bnt  ^i\t\}  to  }?a?tor^\  237 

whose  fate  very  much  depends  upon  the  reputation 
of  those  who  feed  and  govern  the  flock  of  Christ. — 
Wherefore  the  enemies  of  religion,  being  very  sensible 
of  this,  omit  no  opportunity  of  exposing  their  per- 
sons, and  representing  their  sacred  function  only  as 
a  trade,  whereby  they  procure  an  advantageous  subsist- 
ence ;  which  is  a  mean  insinuation,  and  may  be  easily 
confuted  by  these  considerations.  Is  it  not  tit  that 
they,  who  quit  all  other  methods  of  procuring  subsist- 
ence, should  live  of  that  gospel  they  preach  .?  and 
though  men  may  be  swayed  by  interest,  yet  the  truth 
and  falsehood  of  things  nowise  depend  upon  it;  and 
the  measures  of  judging  concerning  them  are  quite 
of  another  sort.  Nothing  but  sufficient  evidence  should 
convince  an  impartial  man  concerning  the  truth  of 
what  is  asserted.  And  it  is  most  reasonable  to  suppose, 
that  they,  who  make  it  their  business  to  search  into 
these  matters,  should  be  best  acquainted  with  the 
grounds  of  conviction,  and  manner  of  settling  sucli 
points.  Besides,  we  find  that  our  value  for  the  laws 
of  the  land,  and  the  art  of  physic,  is  no  way  abated 
by  the  great  advantages  those  make  who  follow  the 
profession  of  either  of  them. 

From  all  these  duties  which  we  owe  to  the  minis- 
ters of  God's  holy  word  and  sacraments  we  learn,  that 
the  contempt  of  the  clergy  generally  proceeds  from  a 
contempt  of  religion,  or,  when  it  takes  its  rise  from  a 
more  innocent  cause,  is  very  apt  to  lead  to  it  j  be- 
cause a  due  regard  to  religion  can  never  be  maintain- 
ed without  a  proportionable  respect  to  the  ministers 
of  that  religion.  And  though  it  may  pass  for  a  cur- 
rent maxim  among  some,  that  priests  of  all  religiojis 
are  the  same  ;  yet  I  am  ot  the  opinion,  it  will  appear 
a  much  truer  observation  by  experience,  that  they  of 
all  religions,  who  contemn  the  priesthood,  will  be 
tound  the  same  both  as  to  their  principles  and  prac- 
tices ;  sceptical  in  the  one,  and  dissolute  in  the  other. 

So  that  one  proper  method  to  increase  our  reward 
in  the  next  world  is  to  do  all  good  offices  to  those  that 
are  dedicated  to  the  service  of  the  altar ;  because  he 
that  encourages  and  enables  a  prophet  for  his  duty. 


238  €6c  it^Jjoic  2Dutp  of  ^m. 

hath  his  interest  in  his  work,  and  consequently  in 
the  reward  that  belongs  thereto.  Such  as  receive  a 
prophet  out  of  respect  to  his  function  shall  receive  a 
prophet's  reward.  So  our  zeal  to  deiend  the  rights 
of  the  sacred  order  ought  the  more  frequently  to  exert 
itself,  by  how  much  more  the  faithful  discharge  of 
their  function  exposes  them  to  the  ill-will  and  malice 
of  wicked  and  unreasonable  persons.  Besides,  there 
is  no  better  way  to  maintain  the  peace  of  the  church, 
and  edify  the  body  of  Christ,  than  by  preserving  a 
great  respect  for  our  spiritual  governors,  and  by  sub- 
mitting to  their  lawful  commands. 

Now,  if  what  I  have  here  said  makes  anv  impres- 
sion upon  men's  minds,  as  it  will  most  certainly,  if 
calmly  and  seriously  considered ;  it  will  startle  the 
boldest  sinner  to  find,  that  in  contemning  this  order 
of  men  he  affronts  his  Maker;  and  in  despising  the 
ministers  of  the  gospel  he  despiseth  him  that  sent 
them. 

SUNDAY  VIII.     Part  II. 

V.  Duty  of  Children  to  (heir  Parents, 

A  third  great  branch  of  the  paternal  authority  re- 
late to  the  mutual  duties  of  natural  parents  and  their 
children.  For  we  are  commanded  to  honour  our  fa- 
ther and  mother  ;  that  is,  to  love,  to  reverence,  to 
obey,  to  succour,  and  to  support  them.  Children 
must  shew  respect  to  their  parents,  and  must  pay  them 
external  honour  and  civility ;  for  as  love  comprises 
all  kinds  of  honour,  so  it  is  an  offence  against  natural 
decency  to  see  children  bear  themselves  on  the  square 
with  their  parents,  to  answer  them  rudely,  or  to  be 
wanting  in  respect,  in  looks  or  gesture,  in  words  or 
in  deed.  Hearken,  says  Solomon  unto  thy  father  that 
begot  thee,  and  despise  not  thy  mother  when  she  is 
old  :  and  let  such  as  neglect  the  practice  of  thesc'and 
the  like  exhortations,  dread  the  threatening  of  this 
wise  man,  who  also  declares,  that  the  eye  that  mock- 
eth  at  his  father,  and  despiseth  to  obey  his  mother, 
the  ravens  of  the  valley  shall  pick  it  out,  and  the  young 


IDut^i  of  ^(jiltitcn  to  tjtcic  parents?*       239 

eagles  shall  eat  it.  But  if  parents,  throuf^h  fondness 
or  want  of  judgment,  take  off  the  restraint,  and  re- 
move the  bar  that  kept  their  children  at  a  due  dis- 
tance, they  too  often  have  reason  to  repent  thereof: 
and  if  no  misconduct  ensue,  it  is  not  owing  to  their 
discretion,  but  to  the  grace  of  God  working  early  in 
the  children's  hearts.  Cocker  thy  child,  Savs  the  au- 
thor of  Ecclesiasticus,  and  he  shall  make  thee  afraid  ; 
play  with  him,  and  he  shall  bring  thee  to  heaviness: 
bow  down  his  neck  while  he  is  young,  lest  he  be  dis- 
obedient unto  thee,  and  so  bring  sorrow  to  thine 
heart.  Children  must  not  pry  into  the  infirmities  ana 
failings  of  their  parents,  but  conceal  them.  And  that 
children  may  discharge  this  pnrt  of  their  duty  better, 
as  it  is  partly  in  the  parents  pov^'^er,  so  should  it  be 
their  great  care  not  to  misbehave  in  the  sight  of  their 
children,  nor- set  them  bad  examples.  Respect  is 
founded  upon  some  supposed  excellency,  worth  and 
superiority;  and  when  parents  admit  their  children 
to  an  equality,  and  make  them  privy  to  their  indis- 
cretions, follies,  and  miscarriages,  they  invite  con- 
tempt.    And 

We  shew  love  to  our  parents,  when  wc  take  such 
courses  as  will  increase  our  mutual  affection,  and  de- 
cline all  things  that  may  lessen  the  same  ;  which  love 
must  be  expressed  by  our  endeavours  to  do  them  all 
the  good  in  our  power,  abhorring  vi'hatever  may  seem 
to  grieve  or  in  any  Vv^ise  trouble  them,  and  praying 
for  them.  It  is  so  natural  and  reasonable  to  love  our 
parents,  that  few  will  own  the  want  of  it,  even  when 
they  know  they  do  not  love  them.  And  this  love  and 
affection  will  appear  to  be  founded  on  the  principles 
of  common  gratitude,  because  parental  love  is  con- 
stantly exerting  itself  in  all  the  beneficial  acts  it  can 
invent;  supplies  all  the  wants  of  helpless  infancy; 
secures  from  all  the  hazards  of  heedless  childhood  and 
unthinking  youth  ;  shapes  the  body,  prescrvmg  it 
straight  and  upright;  keeps  the  limbs  in  order,  fit- 
ting them  for  their  natural  uses;  and  bears  with  many 
troubles  and  hardships  :  and  though  these  matters  ap- 
pear so  slight,  and  are  seldom  thouglu  upon,  yet  the 


240  €§c  aDgoIe  ^nt^  of  Q^nn. 

miseries  that  arise  where  this  love  is  abated,  are  not 
inconsiderable ;  some  of  them  have  an  influence  on 
us  as  long  as  v^'e  live.  Besides,  this  affection  informs 
the  mind  and  regulates  the  manners,  trains  up  the 
reason,  exercises  the  memory,  instructs  them  to  argue 
and  understand  their  little  affairs,  and  educates  and 
fits  them  for  greater  matters :  this  brings  them  first 
to  God  in  baptism,  and  keeps  them  after  in  the  ways 
of  religion,  by  instilling  into  them  virtuous  princi- 
ples; by  remembering  them  of  their  several  duties; 
by  encouraging  them  in  good,  with  favours  and  re- 
wards ;  by  reproving  and  correcting  them,  when  evil ; 
and  by  deterring  them  from  vice.  These  are  the  ways 
parents  take  to  make  their  children  happy ;  not  to 
mention  those  endless  and  innumerable  labours  and 
troubles  that  consume  their  whole  life,  to  make  them 
happy  with  the  good  things  of  this  world  ;  therefore 
if  benefits  can  be  the  foundation  of  love  in  children, 
they  must  love  their  parents  who  bestow  so  many 
upon  them.  But  supposing  the  parents  endeavours 
after  happiness  should  not  succeed  to  their  wishes,  as 
very  often  they  will  not ;  yet  if  there  is  no  want  of 
love,  the  obligation  is  the  same  on  the  child.  How 
therefore  can  we  account  for  the  wickedness  of  those 
children,  who  dare  curse  their  parents  either  openly 
or  in  their  heart?  They  who  curse  them  to  their  face, 
should  dread  the  sentence  of  the  Lord,  who  says,  He 
that  curseth  father  or  mother,  let  him  die  the  death. 
And  whoever  wishes  the  death  of  their  parents,  thro' 
impatience  of  their  government,  or  covetous  desires 
of  their  possessions,  should  dread  to  meet  with  an 
untimely  death  from  an  all-seeing  God,  as  a  punish- 
ment of  so  heinous  a  crime. 

The  next  duty  that  children  owe  to  their  parents 
is  obedience:  Children,  obey  your  parents  in  the  Lord^ 
for  this  is  right  and  well  pleasing  unto  the  Lord. — 
This  is  a  certain  principle  :  while  children  want  un- 
derstanding to  direct  their  choice  and  will,  they  should 
have  no  will  but  that  of  their  parents;  and  therefore 
should  obey,  till  arrived  at  a  more  sound  judgment. 
Parents  must  be  allowed  to  discern  what  is  most  pro- 


^utp  of  ^TljiltJrcu  to  tfjciu  Jpamtt]^*       211 

per  for  their  children  ;  and  though  they  be  now  and 
th.^n  mistaken,  yet  it  is  always  safest  to  follow  their 
commands  and  instructions,  whose  main  end  and  pur- 
pose is  to  do  them  good.  Nothing  can  be  plainer, 
than  that  parents  love  their  children  dearly,  and  with- 
out design^  and  are  older,  wiser,  and  more  experien- 
ced i  and  therefore  the  fittest  to  command,  and  to  be 
obeyed  by  their  children  :  and  for  this  reason  Cod,  to 
show  us  how  fit  it  is  to  obey  our  parents,  calls  him- 
self our  Father,  and  from  that  relation  calls  for  our 
obedience  likewise.  Let  then  stubborn,  headstrong 
children  consider  the  ties  they  have  to  be  obedient  to 
their  parents,  and  they  will  find  both  pleasure  and 
security  in  being  so  :  the  approbation  of  all,  and  the 
blessing  of  God  goes  along  with  it;  whereas,  nothing 
but  trouble  of  mind,  sorrow,  shame,  infamy,  and  the 
displeasure  of  Almighty  God,  attend  disobedience 
to  their  good  and  wholesome  commands. 

But  if  the  command  of  a  parent  is  to  do  evil,  or  re- 
quires his  child,  to  lie,  or  steal,  or  to  do  any  other  act, 
by  which  the  laws  of  God  are  broken,  he  must  prefer 
his  duty  to  God  :  for  we  must  obey  God  rather  than 
man.  The  commands  of  parents  must  not  cause  them 
to  do  what  God  our  heavenly  father  forbids,  or  to 
neglect  what  he  commands ;  because  the  authority 
of  God  is  first  and  greatest  :  nothing  is  to  stand  in 
competition  with  it.  But  even  in  this  case  the  com- 
mands of  God  must  be  plain  and  evident ;  not  a 
doubtful  or  disputed  thing.  In  like  manner,  we  are 
not  to  obey  our  parents,  when  they  command  things 
contrary  to  the  laws  of  the  land;  the  public  good  be- 
ing to  be  preferred  to  private  inclinations.  But  then 
even  when  we  disobey,  we  must  do  it  with  great 
modesty  and  tenderness;  not  with  upbraidings  and 
reproaches,  not  with  high  and  scornful  refusals,  but  by 
declining  and  avoiding  such  commands,  with  all  the 
gentle  arts  and  methods  of  submission  possible  ;  for 
even  in  a  righteous  cause  the  language  of  children 
must  be  humble  to  their  parents. 

And  as  our  obedience  to  parents  is  to  cease,  where 
the  authoritv  of  God,  or  the  government,   has  laid  a 

H  1. 


212  €^c  iBlplc  ^wt^  of  ^m- 

prohibition  ;  so  it  is  supposed  not  to  be  required, 
where  the  thing  under  command  carries  an  invincible 
antipathy  to  our  inclinations.  The  common  instance 
of  this  kind  is  in  the  case  of  marriage,  which  being  a 
state  and  condition,  upon  which  the  happiness  or 
misery  of  life  depends,  cannot  be  engaged  in  with  any 
hopes  of  felicity,  without  a  real  affection  on  the  one 
side,  and  a  good  assurance  of  it  on  the  other.  Now 
when  a  parent,  overlooking  all  this,  will  enjoin  a 
child,  upon  mere  motives  of  advantage,  to  marry, 
where  there  is  no  foundation  of  love,  nor  prospect  of 
content ;  it  is  hardly  to  be  thought,  that  such  instan- 
ces are  to  be  complied  with.  Parents,  indeed,  are 
supposed  to  have  a  great  hand  in  this  affair :  the  ex- 
amples in  scripture,  as  well  as  the  law  s  of  most  nations, 
favour  their  direction  in  this  case  :  and  therefore  they 
are  to  take  all  due  care  to  see  their  children  well  dis- 
posed of,  according  to  their  age,  quality,  and  tem- 
pers, and  not  let  the  prospect  of  fortune  and  estate 
overweiah  all  other  considerations  of  form  and  fa- 
vour,  birth  and  education,  virtue  and  good  qualities ; 
and  when  they  have  done  this,  the  children  are  to 
obey  as  far  as  possibly  they  can,  and  give  up  the  little 
objections  of  fancy  to  the  more  mature  deliberations 
of  their  parents.  Under  the  law,  the  maid  that  had 
made  a  vow  was  not  suffered  to  perform  it  without 
the  consent  of  the  parent.  And  it  is  expressly  said, 
that  they  shall  honour  and  obey  them  ;  and  to  recon- 
cile marrying  against  consent  with  honouring  their 
parents,  as  marrying  against  command  with  obeying 
them,  is  vain,  when  there  is  a  just  reason  for  the  pa- 
rents refusal.  But  when,  on  the  contrary,  parents 
offer  to  their  children  what  they  cannot  possibly  like 
and  what  all  considerate  people  cannot  but  disap- 
prove, there  is  no  doubt  to  be  made,  but  that,  in  such 
a  case,  children  may  refuse ;  and  if  their  refusal  be 
made  with  decency  and  humility,  that  it  will  not  fall 
under  the  head  of  sinful  disobedience.  For.  if  the 
son  would  marry  against  the  consent  of  the  parent, 
or  the  father  obtrude  a  match  on  the  son,  the  plain 
resolution  is  in  each  case  :  the  father  and  the  son  have 


lS>ntp  of  €f)iltirm  to  ttjcic  ^arcntje?*       24s 

severally  a  negative;  for  notwithstanding  parents 
have  a  great  authority,  yet  they  may  abuse  it  ;  they 
are  not  incapable  of  doing  injury  to  their  children, 
who  are  to  be  subject  to  their  parents,  but  not  slaves 
to  their  passions. 

Vr.  Duty  of  Children  to  their  Parents. 

He  that  suffers  wrong  may  also  be  righted  :  the 
laws  of  God  do  not  forbid  this;  and  the  laws  of  the 
land  are  free  and  impartial :  they  make  no  difference 
of  persons,  know  no  relation  ;  justice,  is  in  this  re- 
spect, to  be  blind.  A  son  or  daughter  may,  without 
offence  to  God's  laws,  appeal  to  the  laws  of  the  land 
against  their  parents  in  some  cases ;  as  for  matters  of 
contract,  estate,  inheritance,  or  money,  when  the  child 
cannot  live  without  it;  but  for  a  light  injury,  or  a 
thing  easy  to  be  borne,  a  child  should  not  im])lead 
his  parent :  the  hardship  must  be  near  intolerable, 
the  injustice  great  and  pressing,  W'hen  a  man's  con- 
science can  permit  him  to  go  to  law  with  his  pa- 
rent :  it  should  therefore  be  plain  that  the  parent  is 
much  in  the  wrong,  violating  the  laws  of  nature,  and 
putting  off  the  parental  love  and  tenderness,  before  a 
child  should  seek  for  justice.  Nevertheless,  tins  duty 
is  somewhat  altered  in  the  case  of  mothers,  when  thev 
hasten  to  second  marriages  prejudicial  to  the  children 
of  the  former  husband.  The  reason  of  going  to  law 
with  them  will  appear  more  urgent  than  with  fathers, 
or  with  mothers  continuing  in  the  state  of  widow- 
hood ;  because  they  have  translated  their  affection 
and  interest  to  another  family ;  and  most  of  the  com  - 
forts,  arising  from  such  contested  money,  go  to  stran- 
gers,  to  whom  the  children  have  no  obligation  of  pa- 
rental duty.  For,  when  a  new  affection  intervenes, 
then  the  prospect  is  disturbed,  and  the  new  wife  is 
supposed  to  make  herself  acceptable  to  her  new  choice 
by  carrying  with  her  all  the  advantages  of  fortune  she 
can  get, and  in  such  cases  oftenforgets  her  children  and 
former  love  :  in  this  case,  when  the  reason  is  manifest, 
and  the   occasion  just,  the  suit  may  be  comnQenced 


244  €ijc*3B?)ole  tDutp  of  ^mu 

but  must  be  managed  with  all  imaginable  care  and 
tenderness. 

Another  instance  of  duty,  which  children  owe  their 
parents,  is  to  minister  to  all  their  wants  under  the  in- 
firmities of  body,  the  decay  of  understanding,  and  the 
poverty  of  their  condition.  Supporting  is  a  scripture 
notion  of  honouring  :  as  St.  Paul  distinguishes  this 
duty  of  succouring  parents  under  their  necessities  by 
the  name  of  piety.  Let  children  or  nephews  first 
learn  to  shew  piety  at  hon>e,  and  to  requite  their  pa- 
rents: and  the  refusal  to  provide  for  those  of  his  own 
house  is  loaded  with  heavy  guilt ;  He  hath  denied 
the  faith,  and  is  worse  than  an  infidel.  The  wicked 
Jews  indeed  made  the  word  of  God  of  none  effect 
by  their  vows  and  traditions,  and  cancelling  this  duty  : 
but  on  the  contrary,  God  will  cause  dutiful  behaviour 
to  parents  to  recommend  us  to  the  good  opinion  of 
others  :  there  being  nothing  makes  men  more  accept- 
able to  others,  than  such  obedient  behaviour  :  it  is  an 
ornament  of  a  rich  and  noble  child,  and  the  best  re- 
commendation of  the  poor  to  favour,  pity,  and  relief, 
to  be  known  that  they  are  helpful  to  their  distressed 
parents.  The  author  of  Ecclesiasticus,  exhorting  to 
be  helpful  to  parents,  tells  the  children  they  shall  find 
their  account  in  so  doing  :  My  son,  help  thy  father  in 
his  age,  and  grieve  him  not  as  long  as  he  liveth  ;  if 
his  understanding  fail,  have  patience  with  him,  and 
despise  him  not,  when  thou  art  in  thy  full  strength  : 
for  the  relieving  of  thy  father  shall  not  be  forgotten, 
and  instead  of  sins,  it  shall  be  added  to  build  thee 
dp;  in  the  day  of  affliction  it  shall  be  remembered. 
This  ought  to  be  a  dailv  remembrance  to  those  chil- 
dren,  who  deny  relief  to  their  distressed  parents,  and 
will  not  part  with  their  own  excesses  and  superflui- 
ties, which  are  indeed  their  sins,  to  relieve  the  neces- 
sities of  those"  to  whom  they  owe  their  very  being  :  or 
which  is  worse,  in  the  midst  of  their  pride,  scorn  to 
own  their  parents  in  their  poverty.  'J'his  is  such 
pride  and  unnaturalness  as  God  will  never  let  go  un- 
punished ;  for  no  unkindness  nor  fault  of  a  parent  can 
discharge  the  child  of  this  duty,  which  God  has  conv 
mended. 


SDut^  of  ©nvcntj;^  to  tljcli*  Cijiltn'cu,       .  i  :> 


VII.  Duly  of  Parol  Is'  to  Ihc'v  Children. 

Hence  it  cannot  be  very  difficult  to  collect  that  thei\, 
is  a  duty  also  incumbent  upon  the  parent  to  the  child : 
a  duty  that  is  taught  by  nature,  and  enforced  hy  the 
strongest  terms  in  the  gospel:  which  begins  the  moment 
ihe  child  is  born,  and  never  can  be  dispensed  with  so  long- 
as  it  lives,  and  is  not  wanting  in  its  duty  to  its  parents. 
For,  did  we  only  view  the  natural  care  of  the  very  brutes 
for  their  young,  it  must  be  granted  that  the  slothful, 
over-nice,  or  unnatural  mother  must  read  her  own  con- 
viction, and  neglecting  or  disdaining  to  nurse  her  own 
child,  when  able,  must  confess  that  the  God  of  nature 
ordained  that  creature,  who  is  blessed  with  a  living  off- 
spring, to  give  the  same  its  first  nourishment.  Thus  much 
nature  demands  on  the  very  first  appearance  of  the  child. 
And, 

When  we  consider  that  the  new-born  babe  is  full  of 
the  stain  and  pollution  of  sin,  which  it  inherits  from  our 
first  parents  through  our  loins  (for  man  is  conceived  and 
born  in  sin,  and  before  his  age  is  a  day  long  he  is  full 
of  corruption)  how  diligent  should  parents  be  in  bring- 
ing their  children  to  that  baph'sniy  which  was  ordained 
by  Christ  to  wash  away  our  original  corruption,  to  make 
us  members  of  the  church  of  Christ;  and  to  give  us  a 
right  to  the  adoption  of  the  children  of  God,  and  to  the 
reversion  of  the  kingdom  of  heaven?  Whoever  neglects 
this  part  of  their  duty,  are  surely  guilty  of  a  great  mis- 
demeanour, and  contempt  of  Christ's  holy  institution. 
Again, 

As  soon  as  the  child  can  begin  to  learn,  the  parent 
must  also  begin  to  train  Jihn  up  in  the  way  he  siiould 
walk  through  every  stage  of  his  succeeding  life.  For 
children  have  souls  as  well  as  menj  they  soon  discover 
their  capacity  of  reasoning,  and  make  it  appear  that  they 
can  learn  the  things  of  God  and  religion.  The  great 
God  therefore  expects  that  little  children  should  be 
taught  to  know  and  love  and  worship  him  3  for  he  hath 
not  bestowed  their  early  powers  in  vain.  And  as  the 
child  has  promised  to  renounce  the  devil  and  all  his  work?. 


246  i€i)c  W^oit  Wnt^  of  ^mt 

to  believe  In  God,  and  to  serve  him  j  so  It  is  the  parents 
duty  to  teach  him,  so  soon  as  he  shall  be  able  to  learn, 
what  he  has  promised  in  that  sacrament  by  his  sureties  j 
to  carry  him  to  hear  sermons,  to  furnish  him  with  an 
early  knowledge  of  the  christian  belief.  Lord's  Prayer, 
and  ten  commandments,  and  all  other  things  which  a 
christian  ought  to  know  and  believe  to  his  soul's  health; 
and  that  he  be  christianly  and  virtuously  brought  up  to 
lead  a  godly  and  christian  life.  For  all  those,  whom  God 
shall  esteem  capable  of  duty  and  sinning,  must  be  an- 
swerable for  their  own  personal  conduct;  and  how  early 
lie  will  begin  to  require  this  account,  he  only  knows.  And 
the  very  light  of  nature  teaches  us,  that  parents  are  en- 
trusted with  the  care  of  their  children  in  their  younger 
years,  to  furnish  their  minds  with  the  seeds  of  virtue  and 
happiness,  as  well  as  to  provide  for  theii*  bodies  food  and 
raiment.  Must  the  parent  give  him  the  best  instructions 
he  can  in  the  affairs  of  this  perishing  life,  and  refuse  and 
neglect  it  in  things  of  everlasting  moment  and  divine 
importance  ?  Is  it  not  better  that  children  should  know 
and  serve  God,  because  their  parents  teach  them  to. do  it, 
than  that  they  should  be  ignorant  of  God,  and  live  in  a 
stupid  neglect  of  him  and  his  service  ?  Can  a  religious 
parent  satisfy  himself  with  this  philosophical  pretence  of 
not  biassing  the  judgment  of  his  children,  and  let  them 
go  on  and  die,  before  they  arrive  at  manhood,  in  a  state 
of  shameful  ignorance  and  rebellion  against  their  maker? 
Are  children  entrusted  to  the  affection  'and  care  of  pa- 
rents by  the  God  of  nature,  for  so  deplorable  an  end  as 
this  ?  And  will  the  life  and  soul  of  the  child  never  be 
required  at  the  parent's  hand? 

And  surely,  if  parents  had  but  that  just  share  of  ten- 
derness and  affection  for  their  children  that  nature  re- 
quires, or  the  scripture  enjoins  i  if  they  did  but  look  up- 
on them  as  little  parts  of  themselves,  they  could  not  for- 
bear to  acquaint  them  with  the  things  that  belong  to 
their  everlasting  welfare.  Many  other  arguments  may 
accrue  from  experience  and  observation,  to  convince  pa- 
rents that  it  is  tneir  duty  to  bring  their  children  up  in  the 
christian  religion;  to  teach  them  what  they  are  to  believe 
and  practise;  to  instruct  them  in  the  knowledge  of  God 


^ntp  of  ^arctitje^  to  tjcit  €{)i](tn'cn»       247 

and  of  Jesus  Christ  i  to  show  them  in  what  condition 
they  are  by  nature,  and  to  what  they  are  advanced  by 
grace  j  to  how  much  misery  their  being  descended  from 
so  corrupt  an  original  had  reduced  them,  and  how  their 
actual  sins  endangered  them  by  exposing  them  to  God's 
wrath,  and  what  deliverance  from  them  was  wrought  by 
Christ  our  Lord.  For  where  this  is  wanting,  neither  wis- 
dom, riches,  nor  honours,  can  make  them  happy;  with- 
out this  they  will,  with  all  the  rest,  be  miserable.  There- 
fore, if  parents  would  have  children  honour  them,  and 
behave  obediently,  they  must  bring  them  up  in  the  fear 
and  nurture  of  the  Lord;  they  must  furnish  them  with 
arguments  both  against  error  and  vice,  and  teach  them 
the  christian  law,  where  they  will  see  their  duty,  and  find 
such  lessons  of  instructions,  such  encouragements  and 
promises  of  rewards,  as  will  secure  their  honour,  and  re- 
spect their  service  and  obedience.  The  way  to  educate 
children  rightly,  is  to  teach  them  early  to  deny  them- 
selves the  gratification  of  those  irregular  appetites  which 
nature  has  implanted.  Self-will  and  an  inclination  to 
things  forbidden,  merely  because  they  are  forbidden,  dis- 
cover themiselves  even  in  our  infancy;  vice  is  the  natural 
product  of  the  soil;  the  more  uncultivated  the  mind  is, 
the  more  it  is  overrun  with  it:  but  virtue  is  the  slow  la- 
borious result  of  repeated  self-denials,  hardships,  and 
difficulties.  I  might  add  this  also,  as  a  small  considera- 
tion, that,  if  parents  take  no  care  to  inform  their  chil- 
dren of  the  duty  they  owe  to  God,  they^will  quickly  find 
that  children  will  pay  very  little  duty  to  their  parents ; 
and  they  will  read  their  own  crime  of  shameful  negligence 
toward  God,  in  the  rebellion  of  their  offspring  against 
themselves.  But,  if  care  be  taken  to  catechise  them, 
they  will,  in  all  probability,  prove  the  good  ground  that 
is  spoken  of  by  our  Saviour:  and  v.'hcn  they  come  to 
years  to  choose  for  themselves,  there  is  little  doubt  but 
they  will  voluntarily  and  heartily  espouse  the  religion  of 
Jesus  Christ,  and  will  find  all  the  reason  in  the  world  to 
do  so.  Therefore,  if  it  pleases  God  to  bless  you  with 
children,  begin  very  early  to  instil  into  their  tender  minds 
the  principles  of  virtue  and  religion;  teach  them  to  re- 
member their  creator  in  the  days  of  their  yourh,  and 


bring  them  up  in  the  fear  and  admonition  of  the  Lord. 
Set  before  them  the  example  of  a  holy  and  religious  life^ 
and  endeavour  to  wean  them  from  the  pride  and  vanity 
of  the  world,  and  from  those  hurtful  lusts  and  passions, 
which  tend  only  to  make  them  miserable  both  here  and 
.hereafter.  Instruct  them  in  that  knowledge  which  is  use- 
ful and  profitable,  which  will  give  them  a  right  under- 
standing of  therr'selves  and  of  their  duty,  and  make  them 
wise  unto  salvation.  But  if  no  care  be  taken  of  them, 
and  the  weeds  of  vice  be  suffered  first  to  possess  the 
soil,  that  is,  of  their  passions,  and  lust,  and  pride,  and 
sensuality,  and  love  of  the  world  have  once  taken  up  their 
hearts,  it  is  very  doubtful  whether  they  will  afterward  be 
fit  for  the  kingdom  of  Godj  whether  they  will  ever  be 
prepared  and  disposed  for  eternal  life.  It  must  be  an 
extraordinary  providence  of  God  that  must  make  them 
so. 

Parents  must  take  special  care  never,  as  the  manner  of 
too  many  is,  to  set  their  child  a  bad  example;  for  while 
a  child  sees  his  parents  give  themselves  up  to  drunken- 
ness, or  swearing,  or  any  other  notorious  breach  of  God's 
commands,  it  can  scarce  be  thought  but  that  the  child 
will  too  nearly  copy  after  the  parenx's  example,  and  think 
himself  ill-used  if  the  parent  shall  curb  or  correct  him 
for  his  misdemeanors.     And, 

It  is  no  Jess  the  parents  duty,  when  they  see  their 
children  falling  into  evil  courses,  to  reclaim  them,  and 
prevent  their  misery;  and  though  it  anger  them,  they 
must  not  let  their  duty  give  place  to  the  child's  passion, 
but  only  regard  what  in  likelihood  will  follow,  and  that  is 
amendment;  and  not  how  it  will  be  relished  by  their 
children.  It  is  true  parents  are  forbid  to  provoke  their 
children  to  wrath;  yet  to  use  restraint,  reproof,  and  cor- 
rection in  reason,  though  it  provoke  them  to  anger  and 
impatience,  is  not  to  be  forborne  by  parents.  1  he  laws 
of  God  and  man  have  left  the  children  to  the  parents, 
and  will  not  punish  them  for  doing  that  to  them,  which 
Vvouid  be  punishable  if  done  to  strangers;  yet  parents 
may  not  do  any  thing  truly  injurious  to  children  ;  for  na- 
ture gives  them  power  to  do  them  all  the  good  they  can, 
and  only  allows  tliem  the  liberty  of  afflicting  them  for  a 


^utp  of  3f)arcnt!^  to  tfjeic  Ct^ilDrcii,       249 

time,  in  order  to  their  amendment.  Where  the  parent's 
conscience  tells  him,  that  the  affliction  he  is  laying  upon 
his  child  is  not  likely  to  do  him  good,  it  tells  him  he  has 
no  authority  to  do  it,  but  that  he  is  without  natural  af- 
fection. It  should  be  the  parent's  care  therefore,  that 
he  mistake  not  the  silence  of  God's  word,  and  the 
liberty  that  human  laws  leave  to  parents  in  the  manage- 
ment of  their  children;  that  he  mistake  not  these  for  -the 
power  and  authority  that  nature  gives  him:  for  he  may 
be  unnatural  to  his  children,  though  God's  word  pre- 
scribes  him  no  rule  how  far  he  may  proceed,  and  though 
human  laws  will  allow  what  he  does,  and  though  his 
own  temper  incline  him  to  inhuman  courses;  a  parent 
may  be  unnatural  for  all  these,  and  will  be  punished  by 
our  common  parent  for  cruel  usage,  which  breaks  the  spi- 
rits, so  that  they  have  no  heart  to  set  about  any  thing: 
when  children  perceive  that  all  they  say  and  do  is  ill-ta- 
ken, they  have  no  courage  to  goon;  when  they  perceive 
their  endeavours  fruidess,  when  they  do  all  they  can  to 
win  the  affections  of  parents,  and  find  them  still  morose 
and  untractablc,  it  is  natural  to  think  they  should  be  dis- 
«onsolate,  and  give  up  all  endeavours  for  the  time  to  come« 
Such  is  the  consequence  of  a  severe  and  rugged  treat- 
ment. But  it  seldom  stops  here:  it  produces  a  slavish 
and  disingenuous  fear  of  their  parents,  aud  such  a  fear 
puts  children  upon  mean  shifts  to  make  their  peace,  or 
to  avoid  their  sight;  they  are  never  easy  but  at  a  dis- 
tance; they  cannot  please  with  truth,  and  therefore  try 
how  they  can  succeed  with  falsehoods.  And  as  it  is  a 
common  observation,  that  love  and  kindness  beget  love; 
so  nothing  is  more  Ukely  to  beget  hatred  than  constant 
ill  usage;  because  that  looks  like  the  real  fruit  of  hatred 
and  ill-will.  We  can  easily  discern  a  difference  between 
a  sudden  transient  anger,  and  a  settled  disposidon  to  se- 
verity: when  anger  becomes  habitual,  and  parents  are 
not  provoked,  but  always  upbraid  and  punish;  then  it  is 
natural  for  the  children  to  despair  of  pleasing  them,  and 
to  conclude  they  are  the  objects  of  their  hatred  and 
aversion;  and  this  will  naturally  beget  a  coldness,  mean 
thoughts;  evil  suspicions,  disregard  to  their  commands, 
and  such  an  aversion  as  will  quickly  end  in  downright 

U 


_'50  €t)c  W^oic  ^ntp  of  ^HBm, 

hatred  and  contempt.  Moreover,  it  is  a  point  of  the 
greatest  folly  for  either  father  or  mother,  as  it  too  often  is 
the  case,  to  support  the  children  in  contempt  and  disre- 
spect to  the  other:  this  ought  never  to  be  attempted;  it 
is  indiscreet  and  unjust;  for  neither  parent  has  authority 
to  absolve  the  children  of  their  duty  to  the  other  parent. 
It  may  be  that  one  of  them  is  of  evil  fame,  or  bad  ex- 
ample; yet  that  does  not  excuse  the  child's  duty  or  re- 
spect, who  must  honour  them  when  they  cannot  be  loved, 
obeyed,  or  imitated  by  their  children;  because  honour- 
ing parents  is  always  in  children's  power;  consequently, 
though  the  case  may  be  so  hard,  that  children  shall  not 
be  able  to  pay  obedience  to  the  several  or  opposite  com- 
mands of  their  parents;  yet  it  can  never  happen  so  that 
they  shall  not  always  be  able  to  pay  respect  to  them  both: 
of  this  they  must  never  fail;  for  neither  parent  can  be 
injured  by  our  courteous  behaviour.  So  that,  if  one  pa- 
rent should  be  so  unreasonable  to  require  the  child  to  af- 
front the  other,  the  child  would  be  sate  in  a  respectful  re- 
fusal; because  no  parent  has  a  right  to  take  away  ano- 
ther's right,  and  each  of  them  have  equal  right  to  the 
respect  of  their  children;  it  must  indeed  be  paid  to  both 
by  all  children ;  and  it  is  a  most  wicked  thing  for  either  pa- 
rent to  command  or  encourage  any  undutitul  behaviour 
of  the  children  to  the  other  parent,  upon  any  account 
whatsoever.     And, 

If  any  parent,  who  calls  himself  a  christian,  neglects 
to  make  a  provision  for  his  own  chikiren,  according  to 
his  understanding  and  abilities,  he  is  really  a  bad  man ; 
he  denies  the  faith;  he  withdraws  himself  from  the  obe- 
dience he  ovvcs  to  Christ's  command,  which  enjoin  all 
parents  to  provide  for  their  children;  and  especially,  when 
their  is  a  necessity  of  sending  them  abroad  from  under 
their  own  wing,  to  make  such  provision  for  them,  and  to 
dispose  them  into  such  circumstances  of  living,  as  that 
they  may  both  know  how  to  spend  their  time  innocently 
and  usefi.-Uy,  and  withal  be  as  obnoxious  to  as  few  dangers 
anil  temptations  as  their  condition  will  admit,  i^nd  he  is 
so  much  worse  than  an  infidel,  by  how  much  he  is  more 
obliged  than  unbelievers  are  to  make  srch  provision  for 
his  chikiren.     But  to  detcrn^.ine  the  proportion  of  provi- 


SMitp  of  ^Darcntsf  to  tlycit  €l)ntixcit       231 

sion  parents  are  to  make  for  their  children,  it  will  be  ne- 
cessary to  have  respect  to  their  age,  capacity,  and  condi- 
tion. Their  age  must  be  considered,  because  there  is  a 
time  when  children  are  so  helpless,  that  all  they  want 
must  be  provided  for  them,  and  it  can  lie  on  nobody  so 
well  as  parents.  Provision  includes  every  thing  mat 
children  stand  in  need  of-,  and  as  they  grow  in  years, 
their  condition,  capacity  and  abilities  of  body  and  mind^, 
are  come  into  consideration;  which  call  upon  the  parent 
to  inure  them  to  labour  and  diligence. 

Parents  are  obliged  not  only  to  provide  for  their  chil- 
dren money,  lands  and  houses;  but  they  must  provide 
them  with  abilities  of  body  and  mind,  to  preserve  and 
use  the  benefits  they  intend  to  bestow  upon  them:  they 
must  accustom  them  while  young  to  application  and  at- 
tention to  business,  things  necessary  to  the  poor  and 
rich;  for  without  them  the  rich  v^'ill  quickly  become  poor, 
and  the  poor  will  never  become  rich.  The  poor  can  ne- 
ver discharge  the  duty  of  parents  well  to  their  children, 
without  inuring  them  to  labour  and  hardship;  that  is  the 
provision  they  are  only  capable  of  making  for  them,  and 
that  is  their  obligation.  At  first  it  seems  doing  t!iem  no 
harm  to  let  them  continue  lazy  and  idle;  and  many  poor 
people  are  extremely  guilty  of  this  way  of  education, 
imagining  it  a  piece  of  kindness  to  their  children,  to 
bring  them  up  in  such  an  idle  life,  that,  when  they -should 
be  able  to  provide  for  themselves  by  honest  industry, 
they  must  rather  beg  their  bread,  than  labour  for  it;  a 
mistake  not  only  mischievous  to  the  commonwealth,  but 
of  pernicious  consequence  to  their  children:  for  though 
it  please  them  for  the  present,  yet  it  entails  perpetual 
jnisery,  and  often  untimely  death,  by  engaging  them  in 
wicked  courses,  the  ready  road  to  ruin;  whereas  the 
bringing  them  up  to  labour  keeps  them  at  least  in  a  mean 
sufficiency,  if  not  in  plenty,  and  puts  them  into  a  capa- 
city of  rubbing  through  many  difficulties,  and  bettering 
their  condition  of  life  as  Providence  shall  direct. 

And  as  concerning  the  richer  and  better  sort  of  peo- 
ple, let  such  be  mindful  that  they  never  educate  their 
children  above  the  provision  they  are  able  to  make  for 
them.;  and  that,  whatever  provision  they  propose  to  make 


252  Cfjc  Jl^l^oTe  SDiitp  of  a^ait. 

for  them,  they  ought  to  inure  them  to  as  much  diligence 
and  industry,  attention  and  application,  as  they  are  able 
to  bear.  jEvery  one  may  be  serviceable  to  God  and  his 
country;  some  one  way,  and  some  in  another.  Here 
therefore  lies  the  great  duty  of  those  who  have  the  care 
of  youth,  to  place  them  in  such  circumstances  as  best 
agree  with  their  natural  temper  and  talents.  It  is  a  ridi- 
culoirs  thing  to  train  up  him  to  learning  who  hath  an 
aversion  for  a  book;  or  to  put  him  to  a  trade,  or  an  ac- 
tive life,  that  is  made  for  study  and  retirement.  The 
genius,  and  disposition,  and  capacity  of  every  one  is 
principally  to  be  attended  to,  and  the  education  to  be 
suited  to  them;  and  then  a  calling  to  be  chosen  which 
{suits  with  both;  and  no  worldly  considerations  ought  to 
divert  us  from  this  proceeding.  Experience  will  quickly 
show  that  the  kindness  parents  are  forward  to  express, 
in  heaping  together  vast  estates  for  their  children,  will 
not  be  truly  beneficial  to  them,  unless  they  take  care 
about  their  education,  by  using  them  to  be  diligent  and 
industrious,  to  close  application,  and  attention  to  what 
they  are  to  be  employed  in.  For  that  must  be  the  best 
provision  for  children,  which  will  stand  them  in  best 
stead  in  all  conditions;  which  will  help  them  to  rise  from 
meanness  to  sufficiency,  and  to  improve  a  good  estate  to 
a  better,  and  to  prevent  a  fall,  or  to  bear  it  well,  and  to 
recover  what  has  been  lost.  To  be  well  employed,  and 
full  of  honest  business,  is  a  much  greater  security,  inas- 
much as  it  is  better  to  be  deaf  to  his  call,  than  to  parley 
with  the  devil,  when  he  is  trying  to  draw  us  from  our 
duty.  He  that  does  nothing,  will  quickly  learn  to  do 
evil;  idleness  is  the  mother  ot  all  mischief.  So  the  rich- 
est parents  living  are  guilty  of  a  notorious  fault,  to  deal 
too  tenderly  with  their  children,  let  them  leave  them  as 
well  provided  as  they  can;  and  it  is  great  cruelty  in  pa- 
rents, that  are  able  to  leave  them  little  or  nothing,  to  leave 
them  pride  and  laziness,  and  incapacity  both  of  body  and 
mind  to  do  themselves  any  service  j  whose  effects  are  so 
remarkably  bad,  that  it  is  a  wonder  men  should  need  any 
caution  to  prevent  it;  because  thereby  we  find  the  male 
children  fall  into  the  meanest  of  servitude,  the  refuge  of 
the  idle  or  uninstructed  part  of  mankind,  or  betake  them- 


<0f  ^ijefinfjcriting  <JBj)ilbtcn, 


oj.o. 


selves  in  despair  to  the  wars  abroad,  or  to  robberies  at 
home;  the  women  fall  into  the  hands  of  wicked  tempt- 
ers through  want  of  ability  to  employ  themselves  in 
honest  courses,  and  an  incapacity  of  maintaining  their 
condition,  their  poverty  making  them  unfit  for  their 
equals,  and  their  soft  education  making  their  inferiors 
afraid  to  take  them  in  marriage. 

In  the  next  place,  it  is  agreed  on  by  all  hands,  that 
the  children  should  succeed  to  their  parents,  and  in- 
herit their  estate  and  goods ;  because  no  one  hath  a 
better  right  to  them,  when  we  consider  the  labour  of 
the  parents  in  acquiring  them,  or  their  affection  to 
the  children  of  their  own  body  :  for,  since  they  love 
nobody  like  their  children,  and  have  a  right  to  tlie 
fruits  of  their  own  industry,  this  love  entitles  them 
best  to  their  estates  when  they  have  done  with  them; 
and  therefore  the  civil  law  gives  to  children  the  es- 
tates of  their  parents,  though  they  die  without  a  will, 
presuming,  that  they,  who  make  no  declaration  to 
the  contrary,  do  always  intend  to  go  along  with  nat- 
ural affection.  Yet  the  proportion  in  dividing  estates 
to  children  is  unsettled.  When  a  child  is  born,  the 
parent  sees  one  succeed  to  his  labours,  and  seeks  no 
further  for  an  heir  to  inherit  his  estate  :  it  then  is  nat- 
ural this  child  should  enjoy  all  the  parents  leave,  and 
build  up  his  family,  because  there  is  no  one  else  to  do 
it :  but  after  the  parent  has  more  children,  then  the 
necessity  of  the  eldest  succeeding  grows  less ;  be- 
cause there  are  more  children  to  answer  the  same 
end,  and  to  build  up  the  name  and  family,  as  well  as 
the  eldest;  and  the  necessity  is  changed  into  other 
motives.  Jt  is  decency  prefers  the  elder  to  the  younger; 
because  he  was  before  him,  and  has  done  nothing  to 
deserve  being  cast  behind  :  so  far  it  is  reasonable 
that  he  should  succeed  to  advantages ;  and  these  con- 
siderations induce  an  obligation  on  the  consciences 
of  parents,  to  make  provision  for  their  eldest  chil- 
dren, by  leaving  them  the  better  part  of  their  wealth  ; 
and  they  feel  concern  when  they  offend  against 
this  rule,  without  such  cause  as  wise  and  civil  nations 
assign  by  their  customs  and  Ja\vs.  Therefore, 


254  ^t  H^ljok  ^utp  Of  ^mt. 


VIII.  Of  Disinheriting  Children. 

Some  of  the  causes  that  justify  parents  disinheriting 
their  children  are  the  striking  of  parents ;  because 
there  is  so  much  impiety  in  such  violence,  that  one 
cannot  hear  of  such  an  action  without  assenting  to  its 
punishment  in  the  utmost  degree  :  the  contriving 
their  death  by  poison,  or  other  secret  method  -,  or  the 
having  laid  snares  to  draw  them  into  mischief,  makes  a 
child  unworthy  to  receive  benefit  from  their  parents:  as 
he  also  was,  who  had  been  privy  to  any  design  of  doing 
them  mischief,  not  only  to  their  lives,  but  to  the  hurt- 
ing them  in  body  and  fortune.  Other  causes  that 
justify  disinheriting  of  children  are  when  they  are  neg- 
ligent of  their  duty  to  a  parent  fallen  into  frenzy,  or 
any  disability  ;  or  when,  if  he  is  taken  captive  abroad, 
or  imprisoned  at  home,  the  child  neglects  to  make 
provison  for  him,  or  to  get  him  set  at  liberty,  if  it  be 
in  his  power;  these  cases  afford  the  parent,  when  he 
recovers  his  understanding  and  his  freedom,  just  oc- 
casion of  disinheriting  such  a  child  :  for  he  was  un- 
natural, and  deserves  no  favour  from  him  to  whom 
he  showed  no  love  and  affection.  Wherefore  it  is 
fit  that  he  should  be  so  served,  when  he  could  have 
hindered  his  misfortune.  Not  that  hereby  it  is  un- 
derstood that  children  are  obliged  to  discharge  a  pa- 
rent's debt,  for  which  he  has  justly  lost  his  liberty  ; 
for  sometimes  the  children  are  just  able  to  live,  and 
have  tlamilies  to  maintain :  and  if  they  should  dis* 
charge  their  parent's  debts,  they  must  contract  new 
ones ;  and  some  parents  are  so  extravagant,  that  there 
would  be  no  end  of  paying.  But  when  children's 
laults  are  scandalous,  and  reflect  disgrace  on  the  pa* 
rents  and  famil}';  when  they  are  extremely  wicked 
and  give  no  hopes  of  reformation,  but  appear  irre- 
claimable, they  may  be  disinherited.  For  vice  and 
virtue  are  to  be  considered  by  Iav»?s,  as  right  and  wrong 
in  the  preserving  families  and  tribes  :  and  it  tends  to 
the  advantage  of  a  state,  that  virtue  in  children  should 
have   the  encouragement  of  succeeding  to  their  fa- 


<0f  SDi.sinfjcntiiic  <C()iItirnu 


'J  do 


iher's  estate,  and  the  like  discouragement  should  be 
given  to  notorious  vice.  Yet  there  is  a  difference 
to  be  made  between  an  unnatural  closeness,  that 
will  part  with  nothing  to  children  before  death,  and 
a  profuse  folly,  which  will  lay  the  parent  at  the  mer- 
cy of  the  child  ;  for  in  such  a  case  the  parent  loses  one 
of  the  most  effectual  means  of  keeping  them  virtuous 
and  dutiful :  because  it  is  often  found,  that,  when  there 
is  no  more  expectation  from,  there  will  be  no  more 
dependence  on  the  parent:  therefore  it  is  justifiable  in 
parents  to  disinherit  children,  whose  immoralities  cry 
aloud  to  heaven,  reflect  dishonour  on  the  family,  and 
exclude  all  hope  of  reformation  ;  and  by  a  parity  of 
reason,  if  a  daughter  transgresses  the  laws  of  honour 
and  virtue,  she  is  left  to  the  pity  of  her  parents,  and 
can  lay  claim  to  no  provision  by  either  divine  or  hu- 
man laws.  In  all  these  cases  we  excuse  the  parents 
casting  them  off:  their  conscience  reproaches  them 
not  of  cruelty,  or  want  of  natural  affection  to  their 
children  ;  whose  offences  dispense  with  the  parent's 
duty;  and  without  these  faults  a  parent  will  never  be 
easy  nor  innocent  in  casting  off  the  children  of  his 
own  body. 

And  on  the  contrary,  all  parents  who  exercise  this 
authority  over  their  children  without  reason,  and  dis- 
inherit them  for  slight  transgressions,  are  criminal :  if 
their  dislike  is  founded  on  no  better  ground  than  an 
ill  shape,  as  it  the  parents  fancy  were  to  pass  for  judg- 
ment, and  the  children  must  be  punished  for  what 
they  cannot  help  :  or  on  a  defect  of  parts  and  abili- 
ties ;  not  such  as  would  sufhce  for  the  plain  and  ho- 
nest purposes  of  life,  but  such  as  are  to  render  them 
accomplished  ;  which  are  often  too  near  to  vanity 
and  confidence,  and  might  be  better  spared :  or  on 
some  personal  dislike,  which  is  really  blameable .;  for 
parents  never  must  pretend  hatred  or  aversion  to  their 
children  ;  the  subject  will  not  bear  it,  and  whenever 
parents  feel  it,  they  ought  to  suspect  themselves  of 
something  much  amiss:  or  on  small  faults,  that  might 
be  pardoned  to  a  tolerable  good  servant,  and  should 
be  overlooked  in  children.     Again,  children  are  too 


256  €8c  Wf^oit  E>utp  of  )3i^mi. 

often  dispossessed  of  the  father's  love,  and  of  hopes 
of  succession,  by  false  suggestion  ;  they  are  even  mis- 
taken by  the  parents  or  accused  by  others.  The  se- 
cond wife  is  sometimes  to  make  w^ay  to  the  inherit- 
ance of  her  own  children,  by  soft  insinuations,  to  the 
prejudice  of  the  children  of  the  first  marriage,  or  by 
downright  accusation  of  them  :  or  this  ill  province 
fails  to  the  share  of  other  relations,  whose  prospect  of 
succeeding  is  not  very  far  off.  But  this  is  most  mali- 
cious and  wicked  ;  and  the  least  that  a  parent  can  do 
will  be  to  consider  whose  friends  they  are,  that  pro- 
voke him  against  the  children  of  his  own  body.  And 
parents  who  consume  their  estate  in  gaming,  drink- 
ing, riot,  luxury,  and  sinful  pleasures,  do  no  better 
discharge  their  duty  to  their  children,  than  they  who, 
for  little  or  no  cause,  anger,  folly,  or  humour,  disin- 
herit them.  For,  though  it  must  be  granted,  that  there 
is  great  difference  between  the  minds  and  affections 
of  these  two  sorts  of  parents;  ye!  the  effect  to  the  chil- 
dren is  the  same,  who  are  rendered  as  destitute  and 
helpless  by  the  one's  neglect,  as  by  the  other's  dis- 
pleasure. 

And  lastly,  that  all  others  endeavours  may  prove 
effectual  to  the  present  and  future  happiness  of  chil- 
dren, let  the  parent  not  only  recommend  them  to 
God's  care,  protection,  and  blessing,  in  daily  and  earn- 
est prayer,  but  strive,  by  a  just  and  virtuous  discharge 
of  his  duty,  to  engage  God's  promise  to  shew  mercy 
to  a  thousand  generations  of  his  posterity,  that  should 
love  him  and  keep  his  commandments  ;  that  his  seed 
may  be  blessed  for  ever,  and  not,  with  good  Josiah, 
suffer  the  vengeance  of  God's  wrath,  and  be  cast  out 
of  his  sight  for  the  impiety  of  his  forefathers.  It  should 
therefore  be  a  parent's  earnest  care  so  to  live  in  God's 
favour,  as  to  entail  a  blessing  on  himself  and  his  chil- 
dren for  ever. 


SUNDAY  IX. 

I.  Of  the  duty  o/*  natural  and  spiritual  bretfiren.     IL 
Of  the  duty  of  a  wife;    consuting  in  obedience, 
meeknessy  fidelity ^  and  love :  also  of  dress,  and  se- 
curing the  affections  of  the  husband:  and  III,  Of 
her  behaviour  to  an  adulterous  husband.     IV.  Of 
the  duty  of  a  husband;  consisting  in  love,  faithful- 
nesSy  maintenance,  instruction,  and  prayer.     V.  Of 
the  chief  consideration  in  marriage  ;  and  of  unlaw- 
ful  marriages.     VI.  Of  the  duty  among  fiiends;  as 
faithfulness,  admonition,  and  constancy.     VII.    Of 
the  qualifications  requisite  in  friendship  ;  and  the 
choice  of  companions.     VIII.  Of  the  duty  of  ser- 
vants ;  consisting  in  obedience,  faithfulness,  silence, 
and  diligence.     IX.  Of  the  duty  of  masters ;  con^ 
sisting  in  justice,  admonition,  and  encouraging  ser- 
vants in  zvell  doingk^  — 


I.  Of  the  duty  0/ natural  ar?^^?  spiritual  brethren. 

X  HE  next  sort  of  relation  in  a  family  is  that  between 
Brethren  ;  "Which,  in  the  strict  meaning  of  the  wordj 
denotes  those  only  who  are  descended  from  the  same 
parents,  and  are  united  in  the  interest  of  the  same 
family,  whose  birth  and  education,  and  future  sub- 
sistence, cannot,  according  to  the  course  ot  nature, 
be  expected  from  any  other  fountain  than  their  own 
house.  As  therefore  these  ties  are  mutual,  and  the 
parent  of  them  all  should  have  the  same  unreserved 
and  undistinguished  love  and  regard  for  them  all ; 
so  it  is  the  duty  of  such  brethren  to  complete  their 
common  parent's  love  by  uniting  their  own  hearts  and 
affections,  that  the  good  education  and  careful  endea- 
vours, by  which  their  parent  strives  to  promote  their 
present  and  future  welfare,  may  not  be  in  vain.  And, 
how  can  brethren  hope  to  partake  of  their  parent's 
blessing,  that  curse  each  other?  How  can  they,  who 

K  k 


^ds  m)c  wf^ok  iDutp  of  iir^mi. 

in  a"'spec!a]  manner  partake  of  each  other's  substance 
expect  to  live  peaceably  and  quietly  with  strangers, 
those  that  are  not  of  their  own  house,  and  with  whom 
in  the  course  of  the  world  they  must  have  to  deal ; 
if  they  be  already  so  unnatural,  so  unfortunate  in  their 
own  disposition,  as  not  willing,  much  less  endeavour- 
ing to  shew  bowels  of  compassion,  tenderness,  and  af- 
fection to  those  who  are  united  to  them  in  the  next 
degree  to  their  parents  ? 

This  love  is  not  to  vanish  away  in  a  strained  com- 
plaisance, or  courtly  civility  :  it  is  not  to  be  kept  up 
in  an  outward  show,  with  a  view  perchance  to  please 
the  common  parent,  or  to  stifle  some  jealousies,  or  to 
cover  some  inexcusable  design,  in  taking  advantage 
of  a  sincere  and  undesigning  brother  or  sister.  The 
]ove  of  such  a  brother  is  worse  than  hatred,  and  only 
waits  the  first  opportunity,  like  Joseph's  brethren,  to 
destroy  those  he  pretends  to  love.  It  must  be  con- 
fessed from  common  experience,  that  there  are  few 
families  so  well  united  in  affection,  as  to  seclude  all 
jars,  wranglings,  and  debates  among  brethren  ;  which 
too  often  proceed  from  a  secret  envy,  when  one  child 
is  preferred  unadvisedly  in  the  parent's  affections:  and 
this  is  for  the  most  part  the  cause  of  all  differences 
among  brethren.  But  this  should  be  so  far  from 
prompting  us  to  break  with  our  brother  or  sister,  that 
we  should  rather  be  convinced  thereby  of  the  neces- 
sity there  is  for  us  to  love  them  ;  to  prevent  the  fatal 
consequences,  which  too  frequently  follow  such  dif- 
ferences, to  the  ruin  of  the  whole  family ;  and  so  to 
convince  our  brethren  that  we  neither  quarrel  witli 
them,  nor  envy  them  any  advantage,  any  more  than 
one  part  of  the  body  does  envy  another  part  of  the 
bame  body ;  which  would  provoke  them  to  help  for- 
ward the  good  of  us  all,  as  being  members  of  the  same 
body.     And, 

As  you  have  heard  the  duty  and  interest  of  love 
imiong  natural  brethren,  give  me  leave  to  put  you  in 
mind  of  that  spiritual  brotherhood  which  subsists 
hmon^all  the  members  of  Christ's  church.  All  chris- 


(Cljc  SDutp  of  ^tcrtjrciit 


ir^i/ 


tians  are  brethren  by  adoption  in  Christ  Jesus,  who 
has  established  lov'c  as  the  great  mark  of  his  disciples: 
thereby  informing  us,  that  as  God  so  loved  the  world, 
that  he  gave  his  only  begotten  Son  to  redeem  us,  to 
make  us  members  of  his  body,  the  church,  and  chil- 
dren of  God;  so  the  spiritual  bond  of  relrgion  should 
never  fail  to  unite  us  in  all  love  and  charity,  peace 
and  concord.     For, 

It  is  not  enough  to  say  we  are  brethren  in  Christ, 
because  we  are  called  in  one  baptism  to  partake  of  the 
promises  through  Christ ;  but  we  must  approve  our- 
selves brethren  indeed,  by  holding  fast  the  profession 
of  that  faith  once  delivered  unto  the  saints  without 
wavering;  never  through  vain  curiosity,  or  unbound- 
ed passion,  or  for  any  other  unlawful  means  whatever, 
breaking  communion  with  those  who  believe  and  pro- 
fess all  necessary  truths.  And  therefore,  as  a  means 
to  promote  this  christian  duty,  it  is  necessary  also  that 
we  should  shew  forth  our  good  conversation  in  Christ; 
and  our  love  to  his  members,  by  communicating  with 
them  in  all  his  holy  institutions;  not  only  continuing 
stedfastly  in  the  apostles  doctrine  and  fellowship,  but 
^Iso  in  breaking  of  bread  and  in  prayer. 

Such  a  christian  temper  as  this  will  induce  those, 
whoare  well  grounded  in  the  truefaith,to  bearwith  and 
not  to  despise  the  infirmities  of  such  as  are  weak,  who 
have  been  led  from  the  truth  by  a  too  rash  or  mistaken 
judgment,  or  by  an  erroneous  education.  In  such  cases 
as  these  let  no  man  judge  his  brother;  but  judge  this  ra- 
ther, that  no  man  put  a  stumbling  block,  or  an  occasion 
to  fall, in  his  brother's  way  :  receive  the  weak  in  faith, 
but  not  to  doubtful  disputations;  teaching  him  that 
which  makes  tor  peace,  and  things  wherewith  one  may 
edify  another.  Nor  must  his  weakness  or  error  ever 
abate  our  christian  charity  toward  him  ;  no  not  even  it 
he  be  fallen  into  sin.  It  was  the  great  end  of  Christ's 
preaching  to  call  sinners  to  repentance  ;  and  how  can 
w^e  be  brethren  of  Christ  Jesus,  if  we  do  contrary  to 
liis  doctrine  and  example  ?  And  therefore,  if  we  see 
pur  brother  commit  sin,  we  are  not  to  imitate  the  prou(l 
pharisee,  boasting  of  our  ov*'n  righteousnes<^,  and  re- 


26®  €(jc  W^ok  ^utp  of  iir?an» 

fleet  on,  or  almost  make  a  merit  of  our  brother's 
faults  J  but  we  must  follow  Christ  and  his  apostles  di- 
rections, to  restore  him  that  is  overtaken  in  a  fault, 
and  consider  ourselves,  lest  we  also  be  tempted.  We 
must  admonish  him,  and  endeavour  meekly  to  recov- 
er him  from  the  error  of  his  way :  remembering  that  we 
must  not  be  presumptuous  of  our  own  strength,  but 
to  take  care  while  we  stand  that  we  do  not  fall ;  or 
while  we  seek  the  conversion  of  others,  we  ourselves 
do  not  become  castaways. 

And  lastly,  we  must  enlarge  our  affections,  so  as  to 
sympathize  with  all  the  faithful,  whenever  they,  as  a 
church  or  singly,  for  Christ's  sake,  are  brought  into 
tribulation.  This  is  strongly  urged  by  the  apostle 
under  the  similitude  of  a  natural  body;  where  if  one 
member  suffer,  all  the  members  suffer  with  it ;  so  that 
whoever  is  not  so  touched  with  the  afflictions  of  the 
church  he  is  a  member  of,  as  to  neglect  to  pray  with 
holy  David,  O  be  favourable  and  gracious  unto  Sion  ; 
and  does  not  pity  to  see  her  in  the  dust  cannot  be  ac- 
counted a  living  member  thereof:  and  whoever  shuts 
up  his  bowels  of  compassion  from  any  afflicted  bro- 
ther in  Christ,  at  the  same  time  disowns  himself  to  be 
a  disciple  of  Christ,  who  has  given  this  as  a  peculiar 
mark  of  his  true  disciples  :  By  this  says  he,  all  men 
know  that  ye  are  my  disciples,  if  ye  have  love  to  one 
another. 

II.  Of  Husbands  and  Wives. 

The  next  relation  is  that  between  Husbands  and 
Wives.  No  number  of  people  can  subsist  long  toge- 
ther without  observing  their  respective  duties:  none 
will  obey,  where  all  will  command;  and  then  mischief 
must  be  the  end  of  all  their  actions.  Wherefore  the 
longer  people  live  together,  the  greater  is  the  necessity 
of  subjection  to  each  other:  because  there  can  be  no 
unity,  where  two  parties  contend  for  superiority,  or 
such  an  equality  as  will  not  yield  in  particular  and  in- 
different cases. 
'    What  avails  all  the  pomp  and  parade  of  life,  which 


appears  abroad  j  if,  when  we  shift  the  ^udy  flattering 
scene,  the  man  is  unhappy,  where  happiness  must  be- 
gin, at  home?  Whatever  ingredients  of  bliss  provi- 
dence may  have  poured  into  his  cup,  domestic  misfor- 
tunes will  render  the  whole  composition  distasteful. 
Fortune  and  happiness  are  two  very  distinct  idcasj  how- 
ever some,  who  have  a  false  idea  of  lite,  and  a  wrong- 
ness  of  thinking,  may  confound  them.  For  better  is 
a  dinner  of  herbs  where  love  is,  than  a  stalled  ox,  and 
hatred  therewith:  that  is,  it  is  better  to  have  peace 
without  plenty,  than  plenty  without  peace.  Quietness 
under  one's  own  roof,  and  quietness  in  our  own  con- 
science, are  two  substantial  blessings;  whoever  barters 
them  for  show  and  pomp  will  find  himself  a  loser  by 
the  exchange.  Abroad,  we  must  more  or  less  find  tribu- 
iation;  yet,  as  long  as  our  home  is  a  secure  and  peace- 
ful retreat  from  all  the  disappointments  and  cares 
which  we  meet  with  in  that  great  scene  of  vexation, 
the  world,  we  may  still  be  tolerably  hapyjy:  but  if 
that,  which  should  be  our  main  sanctuary  from  unea- 
siness, becomes  our  principal  disquietude,  how  great 
must  our  uneasiness  be !  There  cannot  be  a  greater 
curse,  than  to  have  those  of  one's  own  bosom  our  great- 
est foes;  when  we  neither  can  live  happily  with  them, 
nor  must  think  of  living  apart  from  them.  Love  is  a 
tender  plant:  it  must  be  kept  alive  by  great  delicacy, 
it  must  be  fenced  from  all  inclement  blasts;  or  it  will 
soon  droop  its  head  and  die.  Indeed,  in  general,  we 
ought  to  be  very  tender  as  to  what  may  affect  another: 
otherwise  we  do,  we  know  not  what.  For  no  man  can 
tell,  unless  he  could  feel  for  him,  how  much  another 
may  suffer  by  any  unkind  thing  we  say  or  do.  An  ar.- 
gry  word  will  give  a  deeper  wound  to  some  minds, 
than  an  injurious  action  shall  to  others,  who  are  of 
matter  too  hard  to  make  any  impression  upon  them. 

This  should  convince  zvivest  who  are  going  to  make 
up  a  family,  that  there  is  a  necessity  of  government, 
which  supposes  subjection  in  themselves,  and  superiority 
in  their  husbands;  which  is  necessary  to  the  support  of 
rule  and  order,  and  is  rightly  placed  in  husbands  rather 
than  in  wives:  firstj  because  the  apostle  expressly  conr^- 


262  Cfjc  IDgolc  ^Utp  Of  ^m. 

mands  the  wife  to  show  obedience:  Wives,  says  he,  sub- 
mit yourselves  unto  your  own  husbands,  as  it  is  fit  in 
the  I.ord :  and  again,  because  the  God  of  nature  seems 
to  have  declared  their  sovereignty,  by  blessing  them  with 
the  greatest  strength  and  abilities.  Where  God  has  made 
the  body  and  the  mind  fittest  to  undergo  toils  and  la- 
bours, necessary  to  the  well-being  of  the  world;  the  car- 
rying on  business  at  home,  and  trade  abroad;  the  defend- 
ing our  country  from  foreign  foes;  and  the  administering 
o^  justice:  where  we  perceive  God  has  qualified  his 
creatures  for  these  offices,  which  are  so  necessary,  that 
the  world  cannot  subsist  in  peace  and  order  without  them, 
we  may  safely  conclude  that  therein  he  designed  to  place 
the  superior  power  of  government.  Therefore,  as  God 
hath  made  men  necessary  for  these  works,  he  hath  made 
them  superior  to  such  as  are  not  able  to  do  them:  and 
consequently  superior  to  the  woman;  yet  not  with  a  ty- 
rannical authority,  nor  to  use  them  like  slaves  and  menial 
servants,  but  as  friends  and  companions  in  all  the  state  of 
wedlock.  Though  it  is  granted  that  there  are  some  in- 
stances of  women  excelling  in  these  particulars;  yet  they 
will  not  overthrow  the  visible  design  of  God:  though 
there  be  women  superior  to  many  men  in  strength  of 
body  and  abilities  of  mind,  in  fineness  of  parts,  greatness 
of  capacity,  soundness  of  judgment,  and  strength  of 
memory;  yet  the  number  of  such  never  was  great  enough 
to  show  that  God  intended  to  give  that  sex  the  superiority. 
But  the  apostle  limits  the  authority  of  man  over  the  wo- 
man, and  describes  the  manner  of  her  subjection,  and 
shows  the  cause  thereof:  Husbands,  says  he,  love  your 
wives,  and  be  not  bitter  against  them.  And  to  the  wo- 
man he  prescribes  these  rules.  Let  the  woman  learn  in  si- 
lence with  all  subjection;  but  I  suffer  not  a  woman  to 
teach,  nor  to  usurp  authority  over  the  man,  but  to  be  in 
silence;  for  Adam  was  first  formed,  then  Eve.  Again, 
the  woman's  subjection  is  fetched  from  Eve  being  first  in 
the  transgression:  she  was  deceived  first,  and  then  de- 
ceived her  husband;  she  was  undone  by  disobeying  God, 
and  he  was  undone  by  following  her:  she  must  rule  no 
more:  it  was  part  of  iier  curse,  that  her  dcbire  should  be 
to  her  husband,  and  he  should  rule  over  htro 


Yet  this  power  and  obedience  of  husbands  and  wives 
must  have  their  proper  bounds;  the  one  may  exercise 
a  power  that  belongs  not  to  them,  and  the  other  refuse 
submission  where  it  is  due.  Thus  it  is  certain  that  a  wife 
owes  no  subjection  to  her  husband,  against  the  laws  of 
either  God  or  man;  for  no  command  of  a  husband  will 
excuse  a  wife  offending  against  a  known  law  of  God,  or 
doing  any  thing  immoral:  she  owes  him  no  subjection 
in  such  matters ;  he  is  himself  a  rebel  to  their  common 
Lord  and  Master,  while  commanding  any  unlawful  ac- 
tion, and  she  is  with  him  in  the  transgression.  And  in 
other  matters  their  disobedience  will  be  faulty,  where 
they  cannot  make  their  excuse  by  reason  and  discretion, 
allowed  custom,  decency  and  good  fame.  Some  may 
ask,  Who  shall  be  judges  in  such  a  case  ?  I  answer, 
Wives  must  not  oppose  their  will,  or  their  reason,  to  their 
husbands,  unless  they  are  plainly  oppressed,  lest  they  be 
found  to  contend  for  mastery:  and  if  the  will  and  reason 
of  one  be  equal  to  the  other's  it  is  something  beside  that 
must  determine  who  shall  yield,  and  then  we  must  recur 
to  know  who  must  obey. 

Therefore  the  apostle  exhorts  the  women  to  adorn 
themselves  widi  a  meek  and  quiet  spirit;  that  is,  not  to 
put  off  their  natural  temper,  and  be  immediately  chang- 
ed, but  so  to  govern  themselves  as  to  be  meek  and  quiet 
upon  all  occasions ;  that  by  reason  and  consideration  they 
restrain  themselves  from  flailing  into  bitterness,  impa- 
tience and  clamour:  many  cross  accidents  will  happen, 
and  they  must  meet  with  many  provocations  and  severe 
trials;  and  if  they  do  not  arm  against  them  with  a  patient, 
prudent  spirit,  their  sufferings  will  be  doubled;  they  are 
not  to  be  insensible  or  stupid  under  what  befalls  them,, 
but  to  prepare  that  diey  may  do  nothing  that  misbecomes 
them;  and  herein  they  are  to  exercise  their  'reason  r.nd 
best  abilities.  Matters  are  seldom  mended  by  the  noise 
and  contention  that  is  raised;  they  are  oftentimes  made 
worse,  but  seldom  better:  the  folly  or  perverscness  of 
men  is  cured,  nor  any  unlucky  accidents  remedied,  by 
fury  and  impatience;  and  those  things,  by  indiscreet 
management,  become  too  often  the  occasion  of  greac 
mischiefs,  which  W'Ould  otherwise  have  done  litilc  hu^^ 


'J64  €!)c  W^o\t  SDutp  of  a^ait. 

Who  can  compare  the  provocations  of  their  anger  with 
the  events  and  consequences,  with  any  tolerable  satisfac- 
tion ?  Mischief  and  sorrow  are  in  the  midst  thereof;  there- 
fore they  can  find  no  comfort  therein :  the  learning  peo- 
ple get  by  contention  is  commonly  too  dearly  paid  for; 
they  only  find,  that  they  have  weakly  lost  what  they  per- 
chance may  never  recover  again.  Yet,  people,  who 
ought  to  consider  these  things  best>  are  so  far  from  en- 
quiring where  and  when  they  must  obey,  and  in  what 
cases  they  are  at  liberty,  that  they  are  evermore  at  liberty, 
and  never  in  subjection  at  all,  though  in  the  most  rea- 
sonable cases  i  but  forget  their  duty  and  their  sex  toge- 
ther. 

All  wives  must  know  that  without  a  chaste  conversa- 
tion they  are  wives  no  longer:  the  band  of  wedlock  is 
dissolved  before  God,  and,  if  the  husband  ask  the  assist- 
ance of  the  law,  it  may  be  dissolved  before  man  also; 
because  this  is  a  breach  of  the  most  solemn  vow  that 
can  be  thought  on :  wherefore,  our  Saviour  says,  though 
it  be  not  lawful  to  put  away  a  wife  for  every  cause,  yet 
in  the  case  of  fornication  it  may  be  done.  This  is  the 
first  mark  of  her  fidelity,  which  must  be  always  attended 
with  a  frugal  management  of  the  worldly  affairs  commit- 
ted to  her  charge,  so  as  never  to  apply  her  husband's 
goods  and  money  to  any  other  purposes  than  he  shall  ap- 
prove of,  and  to  the  real  benefit  of  his  family.  Which 
considerations  should  deter  from  such  dress  as  serves  to 
looseness  and  immodesty;  because  the  design  itself  is  so 
abominable,  by  heating  of  the  fancies,  and  inflaming  the 
hearts  of  impetuous  youth,  and  kindling  those  impure 
desires,  that  will  consume  both  body  and  soul.  A  dress 
put  on  with  this  design  is  not  only  blameable,  but  sinful. 
Therefore  whoever  dresses  to  make  herself  amiable  or 
comely,  should  ask  herself  what  she  desires  that  grace 
and  comeliness  for,  and  v.'hat  use  she  designs  to  make  of 
people's  admiration;  and  according  as  that  is  better  or 
worse,  so  will  her  adorning  herself  be  more  or  less  in- 
nocent in  the  sight  of  God.  Again,  such  a  dress  as  takes 
up  too  much  time  may  reasonably  be  deemed  criminal, 
because  our  time  is  given  for  better  purposes.  Likewise, 
It  should  never  be  forgot,  that  such  costliness  of  apparel 


<©f  J^U^fiiinll^  (Ulb  tljCit  IWJC0*  '2G5 

as  exceeds  the  quality  and  ability  of  the  wearer,  is  an  of- 
fence against  decency;  that  becoming  order,  which  the 
custom  of  all  times  and  places  have  agreed  upon,  as  most 
convenient  to  different  people  from  one  another,  and  in 
the  matter  of  quality,  to  prevent  all  disorders,  confusion 
and  disrespect:  it  unreasonably  exhausts  the  gain  and  la- 
bour of  the  calling,  when  that,  which  should  maintain  the 
house  and  children,  and  support  the  trade  and  credit  of 
men,  is  trifled  ofi^in  show  and  gay  appearance,  not  only 
to  the  shame,  but  too  often  to  the  ruin  of  the  husband 
and  his  dependants.  The  very  heart  of  industry  is  bro- 
ken, when  its  fruits  are  squandered  so  lavishly  away.  It 
is  a  certain  token  of  a  bad  wife,  when  she  goes  beyond 
her  husband's  abilities.  Women  call  their  marriage 
changing  their  condition:  they  should  then  remember 
among  other  senses  of  these  words,  that  they  change 
their  former  condition  for  that  of  their  hubband,^e  it  bet- 
ter or  worse;  and  that  they  must  suit  their  minds  to  that 
which  is  the  only  way  to  thrive  in  that  state.  They  must 
also  remember  chat  their  obedience  is  founded  upon  love. 
This  is  the  end  for  which  woman  was  created,  to  be  a 
help  to  her  husband:  so  that  neither  health  nor  sickness, 
wealth  nor  poverty,  nor  any  state  of  life  in  which  the 
providence  of  God  shall  place  him,  can  in  any  wise  dis- 
charge a  wife  from  this  duty.  For  perfect  love  not  only 
casteth  out  fear,  but  forbids  all  kinds  of  suUenness,  harsh- 
ness, noise,  scoldings,  or  unquietness,  and  leads  to  and 
cultivates  a  chaste  conversation;  which,  if  it  prevails, 
the  wife  has  gained  her  point;  and  if  not,  she  has  the 
satisfaction  of  doing  her  duty,  and  taking  the  courses 
that  were  likeliest  to  effect  what  she  desired ;  she  is  ex- 
cusable both  to  God  and  man,  and  shall  not  fail  of  her 
reward  at  the  last  day. 

So  that  sober  married  women  rightly  infer,  that  they 
are  obliged,  in  common  prudence,  to  secure  the  affec- 
tion of  their  husbands,  by  putting  on  such  good  quali- 
ties of  the  mind,  as  will  render  them  acceptable  to  wise 
and  sober  men,  even  when  their  beauty  is  decayed.  And 
where  men  discern  the  fear  of  God  and  a  sense  of  reli- 
gion in  their  wives,  and  see  them  manage  their  affairs 
with  wisdom  and  discretion,  and  discharge  the  duties  of 

LI 


266  €i)C  3^^1[)0IC  SDUtp  of  ^MX. 

every  state,  mother,  wife,  or  mistress  of  a  family,  with 
diligence  and  prudence,  they  cannot  resist  such  qualities 
as  these;  which  give  them  grace  and  comeliness  through- 
out, and  render  them  most  lovely  in  the  eyes  of  allj  and 
will  give  them  grace  and  favour  in  the  sight  of  God  as 
well  as  man.  From  the  whole  it  then  appears,  that  the 
faults  of  a  husband  cannot  excuse  a  wife  from  these  du- 
ties, as  well  in  regard  to  the  commandment  of  God,  as 
to  her  own  and  husband's  welfare;  for  harsh  or  bad  usage 
can  never  be  supposed  a  proper  means  to  reclaim  a  bad 
husband;  therefore,  says  St.  Peter,  Likewise,  ye  wives, 
be  in  subjection  to  your  own  husbands;  that,  if  any  obey 
not  the  word,  they  also  may  without  the  word  be  won  by 
die  conversation  of  their  wives;  while  they  behold  your 
chaste  conversation  coupled  with  fear;  whose  adorning, 
let  it  not  be  the  outward  adorning  of  plaidng  the  hair, 
and  of  \fearing  gold,  or  of  putting  on  of  apparel  j  but 
let  it  be  the  hidden  man  of  the  heart,  in  that  which  is  not 
corruptible,  even  the  ornament  of  a  meek  and  quiet  spirit, 
which  is  in  the  sight  of  God  of  great  price:  for  after  this 
manner,  in  the  old  time,  the  holy  women  also,  who 
trusted  in  God,  adorned  themselves,  being  in  subjection 
unto  their  own  husbands.  Such  behaviour  as  this  would 
much  conduce  to  the  quiet  of  families;  for  it  is  notorious 
that  the  contentious  woman  often  drives  a  peaceable  and 
good  husband  from  his  family;  which  seldom  fails  to 
carry  him  into  such  places  where  he  may  contract  the  bad 
habits  of  gaming,  drunkenness,  or  some  worse  qualifica- 
tions, that  may  bring  them  to  poverty,  and  never  after 
be  reclaimed.     Yet  after  all, 

III.  Of  lie?'  behaviou?'  to  an  adulterous  husband. 

It  is  a  proper  question  to  ask,  How  is  a  woman  obli- 
ged to  behave  herself,  when  she  is  sure  her  husband  wan- 
ders from  her  bed  r  Or,  how  far  is  she  to  exercise  a  meek 
and  quiet  spirit  on  such  ill  usage?  This  has  been  the 
subject  of  many  inquiries:  and  we  learn  both  from  the 
laws  of  God  and  man,  that  in  such  a  case,  where  it  can 
be  proved  clearly,  the  laws  of  the  land  will,  if  she  pleases;, 
release  her  from  her  bands^  they  will  leave  her  at  liberty. 


CgC  ^Utp  of  lt>ibC!Sf.  267 

But  this  liberty  is  not  to  be  humorsome;  if  she  again  co 
habit  with  her  husband,  she  is  presumed  to  have  forgiven 
his  sin,  and  his  former  trespass  will  not  be  a  just  occa- 
sion for  her  leaving  him,  when  she  thinks  fit.  This  will 
prove  her  religion  and  discretion;  for  she  is  undoubtedly 
obliged  to  procure  the  conversion  of  her  husband  from 
his  evil  ways,  by  all  the  methods  she  possibly  canj  but 
she  is  not  obliged  to  hurt  herself  on  this  account;  as  far 
as  admonitions  can  bring  him  to  a  sense  of  his  injurious 
visage,  and  occasion  his  amendment,  she  will  do  well  to 
endeavour  it.  She  may  also  engage  sober  people,  spir- 
itual guides,  or  grave  relations  to  work  his  conversion, 
and  never  with  secrecy  and  tenderness  suffer  sin,  when 
she  can  remove  it.  Yet,  if  she  be  properly  assured^  that 
the  man  is  of  a  churlish  humour,  that  the  very  discovery 
of  his  wicked  folly  will  harden  him  in  his  sin,  orjprovoke 
him  to  use  her  cruelly,  she  is  not  in  that  case  obliged  to 
endeavour  to  reclaim  him:  for  so  long  as  the  prudent 
■wife  takes  care  that  her  connivance  or  dissembled  igno- 
rance, her  compliance  and  her  silence,  or  her  patience 
and  submission,  give  no  countenance  to  her  wicked  part- 
ner to  prosecute  his  unlawful  love,  she  is  without  blame; 
she  is  not  obliged  to  make  herself  miserable,  by  endea- 
vouring to  make  him  good.  A  wife  may  permit  what 
she  cannot  prevent,  and  by  such  permission  defend  her- 
self from  wrongs:  she  may  lawfully  enjoy  all  the  advan- 
tage that  living  with  her  husband  can  afford  her,  and 
avoid  the  mischiefs  that  would  attend  a  separation:  in 
this  case  they  have  need  of  a  meek  and  quiet  spirit,  no- 
thing can  stand  them  in  better  stead:  gentle  usage  wins 
most  upon  hardened  minds;  men  are  sooner  persuaded 
by  silence,  when  it  shows  submission  v/ithout  suUenness, 
than  by  angry  arguments.  Superiority  is  claimed  by  man 
as  his  prerogative,  which  a  meek  and  quiet  spirit  will 
yield  to  him,  even  while  it  disarms  him:  submission 
vanquishes  without  resistance,  whereas  one  dispute  begets 
another.  Meekness,  patience,  and  forbearance  are  of 
that  natural  force  as  to  remove  all  matter  of  contention; 
they  excite  a  sense  of  shame,  and  gratitude,  and  honour, 
^nd  leave  the  transgressor  to  consider  the  evil  he  has  done. 


268  €f)c  Wt^ok  ^litp  of  09ait 

IV.   T/ie  Dufij  of  Husbands. 

Our  method  now  leads  to  recollect  what  that  duty  is, 
which  the  husbands  owe  to  their  wives.  The  apostle 
having,  said,  Wives,  submit  yourselves  to  your  own  hus- 
bands, as  it  is  fit  in  the  Lord;  he  adds,  Husbands,  love 
your  wives,  and  be  not  bitter  against  them:  leaving  it 
as  much  a  duty  on  the  husbands  to  love  their  wives,  as 
on  the  wives  to  submit  themselves  to  their  own  husbands. 
And  indeed  the  husband  first  promises  to  love  his  wife, 
before  she  promises  to  obei/  him :  and  consequently  as 
his  love  is  the  condition  of  her  obedience,  he  must  blame 
hiinself  for  her  disobedience,  if  he  has  withdrawn  his  love. 
Now  love  of  husbands  to  their  wives  is  beingl^iindly  af- 
fectioned  to  their  persons.  This  iswhatis  soproperly  called 
love,  tfiat  nothing  beside  it  is  thought  soj  and  it  is  ab- 
solutely necessary  to  the  making  marriage  easy  and  hap- 
py; nothing  else  can  do  it.  Keligion,  discretion,  and 
good  qualities,  birth,  education,  and  estate,  are  all  to  be 
considered  in  their  several  measures  and  degrees,  to  make 
a  married  Vik  lastingly  happy:  yet  neither  honour,  nor  re- 
spect, nor  esteem,  can  make  wives  happy ;  biit  a  tender- 
ness of  affection,  which  they  had  rather  have;  without 
which  the  rest  are  formality  and  insipid  courtship,  a  sa- 
crifice without  a  heart  toward  them :  hence  it  comes  to 
pass  that  many  men  are  counted  happy,  and  might  in- 
deed be  so,  in  the  good  qualities  and  discretion  of  their 
partners,  who  yet  are  otherwise,  for  want  of  this  hearty 
affection,  which  will  supply  many  defects,  and  make 
amends  for  many  failings;  will  cover  many  faults,  and 
make  family  inconveniencies  lighter.  Therefore  con- 
sidering how  much  the  happiness  of  a  man  depends  up- 
on his  choice,  he  cannot  answer  it  to  God,  or  man,  or 
himself,  that  marries  where  he  does  not,  or  cannot  place 
his  real  affections.  No  law  obliges  a  man  to  marry;  but 
he  is  obliged  to  love  the  woman  whom  he  has  taken  in 
inarriage. 

The  apostle  well  advises  the  husband,  that,  dwelling 

with  his  wife  according  to  knov/ledge,  he  should  give 

'honour  unto  her,   as  unto  the  weaker   vessel:  that  is^ 


€^C  ^llt)}  of  IJll^feailil^*  269 

should  treat  her  with  all  lenity  and  softness,  even  as  ves- 
sels of  a  weaker  contexture  are  to  be  handled  with  great- 
er caution  and  tenderness.  And  indeed,  whoever  gives 
himself  time  to  consider  to  what  extraordinary  difficul- 
ties and  sufferings,  God,  by  his  order  and  appointment, 
has  most  unavoidably  subjected  and  exposed  the  women 
above  men,  as  well  by  their  own  natural  frame  and  make, 
as  by  a  great  many  sad,  but  usual  accidents;  will  see 
himself  obliged,  in  common  pity,  to  deal  gently  with 
them,  to  sustain  them  under  their  infirmities,  and  by  pa- 
tience and  forbearance  to  endeavour  to  make  their  bur- 
den lighter:  and  if  he  considers  further,  notwithstanding 
these  disadvantages,  of  what  singular  use  and  benefit  a 
good  and  prudent  companion  is,  in  all  the  vicissitudes  of 
life;  what  solace  in  health,  what  comfort  in  sickness,  what 
help  in  distress,  what  security  in  trouble  is  occasioned  by 
her  means;  and  above  all,  what  labour  and  hardships, 
•what  watchings  and  disquietudes,  as  well  as  the  many 
humble  offices,  she  is  content  to  bear,  with  all  the  cheer- 
fulness and  delight  imaginable,  in  bringing  up  the  chil- 
dren that  are  the  delight  of  his  eyes,  and  the  strength  of 
his  old  age;  he  that  considers  this,  I  say,  instead  of  tak- 
ing pleasure  in  opposing  and  insulting  the  wife  of  his 
bosom,  will  find  himself  bound  in  gratitude,  and  by  the 
mutual  pledges  of  their  love,  to  nourish  and  cherish  her, 
even  as  his  own  fiesh. 

When  men  will  not  consider  the  imperfections  of  hu- 
man nature,  nor  remember  their  own  mistakes,  .if  they 
will  take  advantages,  and  make  ill-natured  reflections  on 
the  weal^nesses  of  their  partners,  and  make  them  topics 
of  Tipbraidings  and  revilings,  there  will  be  no  love  and 
mutual  kindness;  for  all  creatures  are  imperfect,  and 
stand  in  need  of  patience  and  forgiveness;  more  espe- 
cially in  a  constant  conversation.  And  in  the  manage- 
ment of  family  affairs,  there  will  unavoidably  arise  occa- 
sions of  disagreement:  and  if  there  be  not  a  readiness  to 
make  the  kindest  construction  of  each  other's  actions, 
the  conjugal  affection  will  vanish  away.  But,  when  a  man 
considers,  as  he  ought  to  do,  that  it  is  his  interest,  as  well 
as  duty  to  love  his  partner,  he  will  make  it  his  choice  to  be 
a  ^ood  husband;  for  it  is  the  wisest  thino;  he  can  do  for 
his  present  ease  and  satisfaction. 


270  ^e  Wt^tHc  SDittp  of  a^n. 

Another  duty  is  to  prove  the  sincerity  of  his  love 
bv  a  strict  faithfulness  to  the  marriage-bed :  for  a 
christian  marriage  requires  mutual  fidelity,  and  the 
performance  of  the  promise  made  to  forsake  all  other 
persons,  and  to  adhere  closely  to  each  other,  so  long 
as  they  both  shall  live.  This  is  supposed  in  all  con- 
tracts ;  and  verbally  expressed  and  actually  engaged 
for  in  all  regular  marriages  ;  and  to  this  fidelity  the  men 
are  equally  obliged  with  the  women,  and  in  the  vio- 
olation  of  it  there  is  both  injuctice  and  perjury;  be- 
cause they  break  a  solemn  promise  and  do  a  great  in- 
jury. A  man,  perchance,  may  be  so  far  gone  in  fa- 
vour to  himself,  as  to^  think  slightly  of  his  own  offences; 
in  this  case  let  him  consider  whether  he  would  not 
think  his  mother  or  daughter  injured,  if  their  husbands 
should  wander  from  their  bed  in  pursuit  of  unhallow- 
ed pleasures ;  and  as  he  judges  they  would  resent  the 
injustice  of  their  husbands,  let  him  imagine  that  his 
ov*'n  wife  resents  his,  and  bears  it  with  the  same  dis- 
content. Nor  would  I  be  thought  to  confine  these 
reflections  to  the  open  and  notorious  j  for  the  most 
concealed  and  secret  frequenting  the  company  of  lewd 
women,  will  corrupt  the  hearts  even  of  those  that  in- 
tend to  be  jrood  husbands  :  for  the  virtuous  affection 
declines  as  fast  as  the  disorderly  one  gains  ground : 
it  ends  at  best  in  formal  cold  civilities,  but  more  com- 
monly in  hatred  and  aversion,  in  quarrels  and  contest, 
churlish  or  brutal  usage,  and  sometimes  in  tragical 
events.  It  is  a  vain  mistake  for  any  husband  to  think 
he  shall  live  easily  with  his  partner,  be  her  affection 
ever  so  strong  to  him,  while  he  is  cold  to  her  in  this 
particular. 

Again,  men  should  maintain  their  wives  as  becomes 
partners ;  they  are  friends  and  companions  to  their 
husbands,  not  slaves,  nor  m.enial  servants  ;  and  are  to 
be  partners  in  their  fortunes  :  for,  as  they  partake  of 
their  troubles  and  afflictions,  it  is  just  that  they  should 
share  of  their  fortunes.  For  when  a  husband  falls  into 
decay,  or  any  sort  of  calamity,  he  involves  his  wife 
with  him  ;  they  are  inseparable  companions  in  misery 
and  misfortunes.     And  what  can  make  amends  fox 


€|)c  SDutp  of  lJuBtjnnli.s?»  271 

this,  but  their  partaking  also  in  all  their  good  for- 
tune ?  Does  not  a  man  expressly  promise  this  in  the 
matrimonial  contract,  by  which  it  is  provided  she  is 
to  have  the  use  of  things  necessary,  convenient,  and 
delightful ;  to  be  as  happy  as  his  worldly  condition 
can  make  her  in  a  married  state  ?  So  he  is  unjust,  as 
well  as  unkind,  if  he  deny  it;  because  she  bargains  for 
it  upon  her  part,  and  he  engages  for  it  upon  his.  Nor 
does  this  obligation  cease  with  the  death  of  the  hus- 
band ;  for,  if  the  wife  survives,  he  must  provide  for 
her  so  long  as  she  lives,  according  to  the  quality  and 
cor>dition  they  have  lived  in,  if  there  be  ability,  and 
according  to  the  custom  of  the  place  where  they  are. 
Whence  note,  that  not  only  churlish  men  are  to  blame 
who  deny  their  wives,  while  living,  what  is  conveni- 
ent j  but  even  the  best-natured  men,  who  take  no 
care  of  their  support  and  maintenance,  in  case  they 
outlive  them,  are  properly  bad  husbands,  who  by  their 
profuseness  or  idleness,  by  gaming  and  intemperance 
expose  them  to  want  and  misery,  whom  they  leave 
naked  and  unprovided  for,  at  the  time  of  age  perhaps 
when  least  able  to  help  themselves  ;  or,  it  may  be, 
incumbered  with  a  charge  of  children  to  be  maintained 
out  of  the  widow's  small  income  or  handlabour.  Such 
men  in  v^in  pretend  to  love  and  kindness,  who  are 
careless  in  this  particular,  and  make  not  a  provision 
for  their  widowhood,  as  they  are  able,  but  leave  wives 
destitute  and  helpless ;  as  if  the  sorrows  of  their  soli- 
tary state  were  not  sufficient  to  load  them  with  trou- 
ble enough.  Not  that  I  blame  those  men,  whose  es- 
tate, calling  or  industry,  cannot  competently  furnish 
them  with  maintenance  :  but  such,  who  carelessly, 
wastefully,  or  otherwise,  when  in  their  power,  take 
no  care  to  prevent  it. 

Nor  must  it  be  forgot  that  the  apostle  lays  it  down 
as  a  duty  of  the  husband  to  teach  his  wife  what  is  for 
her  eternal  good  and  welfare,  when  he  finds  her  ig- 
norant ot  the  means  of  salvation  ;  for  so  much  is  im- 
plied in  that  command  to  the  Corinthians,  where  St. 
Paul  bids  the  wives  learn  of  their  husbands  at  home: 
which  also  tacitly  implies,  that  a  master  of  a  family 


272  xTljc  It^golc  2Datp  of  ^a\\. 

should  endeavour  after  christian  knowledge,  in  order 
to  perform  this  duty  of  instruction  to  such  as  are  un- 
der his  care. 

But  above  all,  it  is  the  mutual  duty  of  husband  and 
wife  to  be  instant  in  prayer  to  God  for  each  other, 
and  to  strive  together  for  their  spiritual  and  temporal 
welfare;  not  only  by  exhortation  to  the  performance 
of  virtue,  and  avoiding  and  forsaking  of  vice,  but  by 
constant  example  in  the  practice  of  ev^ery  good  work, 
both  in  their  family  and  to  every  other  object  of  pity 
and  compassion  ;  otherwise  their  love  cannot  be  ac- 
counted perfect ;  for  that  love  can  never  be  supposed 
to  be  grounded  on  virtue  and  religion,  that  can  easily 
])ermit  any  one  to  run  to  their  temporal  or  eternal 
ruin  when  in  their  power  to  prevent  it.  And  there- 
tore, 

y.  Of  Marriages. 

Those  who  intend  to  marry  should  not  so  much  re- 
gard the  outward  shape  or  beaut}^  wealth,  &c.  as  the 
spiritual  qualifications  of  the  persons  to  whom  they  de- 
sire to  be  joined  :  which  will  make  that  state  of  life 
truly  holy,  and  to  serve  to  the  great  end  of  the  soul's 
salvation.  Although  a  competency  for  the  ease  of  life 
is  to  be  regarded  j  yet  a  virtuous  man  or  woman  is 
of  more  value  than  all  the  wealth  and  honour  the 
world  can  afford. 

But,  before  we  conclude,  let  us  consider  that  so- 
lemn charge  and  declaration  in  the  form  of  matrimony 
concerning  those  that,  without  regard  to  the  laws  of 
God  and  man,  do  rashly  enter  into  that  state.  For 
whoever  has  betrothed  themselves  by  promise,  to  any 
other  person  before,  or  knowingly  takes  such  a  person 
in  marriage,  committeth  adultery;  because  in  justice 
they  belong  to  those  to  whom  they  had  made  their 
hrst  promise.  And  whoever  marries  within  the  de- 
gress of  kindred  forbidden  by  God  is  guilty  of  incest 
so  long  as  they  live  together.  So  that  they  are  not 
only  sins  at  the  time,  but  are  evil  in  their  effects ; 
which  might  be  prevented,  if  it  were  duly  considered. 


Of  f  ciciiti^fjip.  273 

as  our  church  teaches,  that  marriajrc  is  an  honour- 
able  state  instituted  of  God  in  the  time  or  man's  mno- 
cency ;  and  therefore  is  not  by  any  to  be  enterpriscd, 
nor  taken  in  hand  unadvisedly,  lightly,  or  wantonly, 
to  satisfy  men's  carnal  lusts  and  appetites,  like  brute 
beasts  that  have  no  understanding  j  but  reverently, 
discreetly,  advisedly,  soberly,  and  in  the  fear  of  God  ; 
duly  considering  the  causes,  for  which  matrimony 
■was  ordained  ;  and  that  as  many  as  are  coupied  toge- 
ther otherwise  than  God's  word  doth  allow,  are  not 
joined  together  by  God,  neither  is  their  matrimoi^iy 
lawful. 

SUNDAY  IX.    Part  11. 

Vr.  Of  Friendship. 

The  next  relation  is  between  Friends:  of  all  the 
relations,  wherein  we  stand  to  one  another,  there  is 
none  more  strict  and  binding,  none  more  necessary 
and  beneficial  than  that  of  friendship.  For  human 
nature  is  imperfect ;  it  has  not  fund  enough  to  furnish 
out  a  solitary  life  ;  and  the  most  delicious  place,  bar- 
red from  all  commerce  and  society,  would  be  insup- 
portable, and  make  a  man  run  mad  with  his  own  hap- 
piness. Besides,  there  are  so  many  adverse  accidents 
attending  us,  that  without  the  communion  of  friend- 
ship, virtue  itself  is  not  able  to  accomplish  its  ends; 
because  the  best  good  man,  on  several  occasions,  often 
wants  an  assistant,  to  direct  his  judgment,  quicken 
his  industry,  and  fortify  riis  spirits.  And  when  men 
have  contracted  friendship,  and  espoused  their  souls 
and  minds  to  one  another,  there  arises  a  new  relation 
between  them,  beyond  what  common  charity  creates. 
For,  in  this  close  and  near  relation,  men  give  each 
other  a  property  in  themselves,  to  be  guides  and  com  • 
forts  in  their  doubts  and  sorrows,  monitors  and  re- 
membrancers in  their  errors  and  oblivions,  shelters  and 
refuges  in  oppressions  and  calamities,  and  trustees  to 
each  others  thoughts  and  deeds.  How  much  then  are 
they  mistaken,  who  esteem  those  their  friends,  who 

M  m 


•274  €ljC  ai^ljOlC  SDlUp  Of  ^Ih 

are  only  their  companions  in  sin,  or  prompt  them  to 
oflend  God,  defraud  their  neighbour,  or  polutc  them- 
selves ?  Certainly  if  the  drunkard,  the  covetous  arid 
flattering  companion  deserves  the  name  and  place  of 
a  friend  ;  then  the  devil  himself  may  claim  it  in  a 
much  higher  degree,  in  the  mistaken  notion  of  friend- 
ship. AVhereas  a  true  and  sincere  friend  will  dis- 
cover himself  chiefly  by  deterring  us  from  vice,  and 
setting  us  a  pious  example  of  virtue.     And  therefore 

True  friendship  will  approve  itself  further  by  a 
faithful  discharge  of  that  trust  reposed  in  any  person. 
For  a  true  friend  can  never  be  unjust  in  his  dealings, 
nor  betray  the  secrets  of  one  that  puts  confidence  in 
him.  He  that  takes  advantage  of  his  friend's  credu- 
lity or  sincerity,  or  weakness,  ought  to  be  despised  by 
all  men.  These  are  the  treacherous  wounds,  from 
which  Solomon  tells  us,  every  friend  will  depart.  And 
the  best  way  to  convince  any  one  of  the  sincerity  of 
our  friendship  is  to  watch  all  opportunities  to  serve 
him,  and  be  always  ready  to  guide  him  with  good  ad- 
vice ;  and  to  comfort  him  under  anxiety  of  mind  ;  to 
relieve  him  as  much  as  in  our  power,  in  his  temporal 
wants  :  and  even  to  run  some  hazards,  if  it  be  possi- 
ble to  secure  him  from  trouble  and  danger.  And  this 
must  be  a  continued  unwearied  friendship  :  a  friend- 
ship neither  to  be  dissolved  by  length  of  time,  nor  bro- 
ken by  some  slight  offences.     But 

The  most  certain  means  of  convincing  any  one  ot 
the  sincerity  of  our  friendship  is  to  take  all  opportuni- 
ties to  exhort  and  encourage  him  in  acts  of  piety, 
and  with  freedom  to  shew  and  reprove  him  for  all  sin- 
ful and  unbecoming  behaviour:  for  self-love  is  so 
rooted  in  our  nature,  and  we  have  that  partiality  to 
ourselves,  that  we  do  not  see  our  faults,  at  least  not  in 
their  true  light;  and  therefore  it  is  necessary  that 
some  charitable  hand  should  make  us  sensible  ot  them.. 
Moreover,  all  professions  of  friendship,  without  the 
use  of  such  freedoms,  will  be  apt  to  degenerate  into 
flattery  ;  and  it  is  in  vain  we  pretend  to  be  willing  to 
serve  our  friends,  when  we  neglect  doing  them  that 
solid  good  to  the  soul.  But  great  regard  must  be  had 


to  time  and  circumstances,  that  this  practice  of  piety 
and  friendship  may  have  its  desired  end.  The  occa- 
sion ou^j^ht  to  be  weighty  and  important;  and  we 
should  take  care  that  our  reproof  be  free  from  pas- 
bion  or  self-interest,  lest  any  other  n\otivc  beside  do- 
ing good  should  appear:  the  softest  language,  and 
the  most  favourable  circumstances  ought  to  concur  to 
make  it  of  force.  Wherefore  observe,  that  the  duties 
of  friendship  are  eminently  concerned  in  ])utting  our 
friend  in  mind  when  he  transgresses  the  laws  of  God; 
by  representing  unto  him  his  laults,  with  tlie  aggra- 
vations and  consequences  that  attend  them  ;  that  by 
a  seasonable  warning  he  may  be  recovered  to  a  right 
use  of  things,  and  be  preserved  from  that  ruin  which 
.otherwise  threatens  his  soul  and  body.  And  we  are 
not  only  obliged,  by  the  bonds  of  friendship,  to  admo- 
nish our  friend  ot  his  fault,  but  to  take  great  care 
we  do  not  fall  into  those  crimes  we  have  seen  and 
blamed  in  him^  this  will  be  becoming  partaker  of 
another  man's  sins.  For  the  partaking  of  otiier  men*« 
sins  is,  when,  before  any  wicked  action  is  com- 
mitted, we  are  in  any  wise  knowingly  aiding  and 
abetting  toward  the  committing  of  it ;  or  when,  after 
it  is  committed,  we  are  in  any  wise  approving  or  jus- 
tifying of  it ;  by  either  of  which  means  we  partake  of 
other  men's  sins,  though  we  are  not  the  immediate 
actors  in  them:  or  at  least  at  the  same  time  we  ought 
to  condemn  ourselves,  that,  by  exposing  our  own  fol- 
lies, we  may  with  the  better  grace  rectify  those  of 
others  ;  and  v^'^e  ought  to  mix  due  j)raises  with  our  re- 
proofs, that  the  roughness  of  the  one  may  be  abated 
by  the  emulation  that  is  raised  by  the  other  expedient. 
Incase  we  see  our  friend  misled,  we  must  pray  for 
him  the  more  earnestly,  that  God  would  bring  him  to 
a  right  knowledge  of  his  duty;  and  crown  him  with 
comfort  in  this  life,  and  happiness  in  the,  world  to 
come.     And, 

Finally,  consider  that  nothing  but  breach  of  trust 
and.  incorrigible  vice  should  ever  break  the  unity  of 
f^fricnds:  and  no  one  betrays  a  greater  weakness  and 
folly,  than  such  whose  fickleness  and  lightness  of  hu- 
mour deprives  them  of  the  beneht  of  an  old  friend,— 


276  <^C  Wt}c\t  ^utp  of  ^mt 

A  friend  cannot  be  too  old;  we  cannot  enjoy- a  sin* 
cere  friend  too  long.  The  very  continuance  of  friend- 
ship, the  constant  experience  of  another's  fidelity, 
assistance,  and  loving  admonitions,  must  make  it  of 
greater  value  and  esteem.  Therefore,  says  Solomon, 
Thine  own  friend  and  thy  father's  friend  forsake  not : 
no,  though  perchance  he  offends  thee  in  some  little 
punctilio,  or  light  offence.  In  such  case  reflect  it  you 
never  gav^e  him  as  much  or  more  reason  to  cast  you 
off,  or  at  least  consider  yonr  own  infirmities,  and  how 
soon,  possibly,  you  may  give  him  more  just  reason  to 
turn  his  back  on  you.  Not  that  hereby  I  would  in- 
sinuate, that  we  are  so  to  bear  with  others  under  a 
mistaken  notion  of  friendship,  as  to  countenance  any 
vice,  or  permit  the  omission  of  any  virtue.  And  there- 
fore, 

VII.  Of  the  Choice  of  Friends. 

I  advise  that  great  care  be  taken  in  the  choice  of 
friends.  But  it  may  perchance  be  asked.  What  qual- 
ifications should  bind  this  agreement  ?  Solomon  hath 
]ong  since  observed,  that.  He  that  walketh  with  wise 
men  shall  be  wise;  but  that  the  companion  of  fools 
shall  be  destroyed  :  which  denotes  that,  if  we  design 
any  progress  in  virtue,  we  must  frequent  those  who 
are  eminent  examples  of  it,  and  avoid  those  fools  who 
make  a  mock  at  sin.     And, 

As  in  the  choice  of  friends,  so  in  the  choice  of  co77i- 
panyy  let  us  fix  upon  such  as  have  virtuous  and  chris- 
tian principles,  and  who  endeavour  to  shew  the  effects 
of  them  in  their  lives  and  conversations  :  for,  as  men 
of  no  principles  are  unqualified  for  friendship,  because 
they  have  no  foundation  to  support  it ;  so  men  that 
acts  contrary  to  their  good  principles,  give  but  a  mean 
proof  of  their  sincere  intentions.  Men  sceptically 
inclined  may  endanger  the  firmness  of  our  faith,  as 
wicked  men  may  the  strength  of  our  virtuous  inclina- 
tions. This  main  point  being  secured,  and  having 
fenced  against  the  greatest  danger  of  conversation, 
wc  ought   to   have  a  peculiar  regard  to  the  temper 


€{)0  ^ut^i  of  d^crtjmttDf.  277 

and  disposition  of  those  we  pitch  upon  for  our  constant 
companions:  for  if  they  have  a  great  deal  of  passion, 
and  a  little  share  of  sense,  our  freedom  and  friendship 
will  expose  us  to  vexatious  troubles.  Let  us  be  ever  so 
much  upon  our  guard,  a  great  deal  of  lire  will  some- 
times heat  us:  we  may  be  provoked,  and  then  we  are  the 
worse  for  such  companions.  In  the  next  place,  it  is  com- 
mendable to  prefer  those  in  our  esteem  whose  learning 
and  wisdom,  quickness  and  vivacity,  may  justly  chal- 
lenge a  regard  i  for  when  good  men  of  mild  tempers  are 
the  masters  of  such  abilities,  they  must  be  very  agreea- 
ble companions.  This  nearly  concerns  all  good  chris- 
tians. And  young  men,  when  they  appear  in  the  world, 
ought  to  have  a  particular  regard  to  itj  their  future  hap- 
piness depending  so  much  on  the  qualifications  of  those 
they  converse  with.  It  may  be  they  have  received  good 
principles  in  their  education:  yet  they  want  practice  to 
confirm  the  habits  of  virtue,  and  courage  to  resist  the  al- 
lurements of  vice,  when  enticed  by  wicked  companions. 
Do  not  we  daily  see  that  they  are  apt  to  catch  at  any 
thing  that  indulges  and  countenances  their  inclinations? 
And  why?  Because,  when  they  want  prudence  most, 
they  have  least  of  it:  for,  if  they  are  not  by  degrees  en- 
tirely corrupted,  yet  the  horror  they  ought  to  have  for 
sin  is  very  much  abated  by  their  seeing  it  frequently  prac- 
tised'. Consequently,  fire  may  as  well  be  taken  into  a 
man's  bosom  without  burning,  and  pitch  touched  with- 
out defiling,  as  bad  company  frequented  and  delighted 
in,  without  partaking  of  tlie  bad  effects  thereof. 

VIII.   The  Dull/  of  Sej^vants, 

The  last  relation  is  that  between  Masters  and  Ser- 
vants. The  servant  must  submit  to,  and  do  all  his 
master's  lawful  commands;  for  though  he  owes  his  mas- 
ter no  obedience  against  the  laws  of  God,  or  the  laws  of 
his  country;  yet,  when  he  enters  into  service,  he  gives 
up  his  time  and  labour  by  agreement  to  his  mabter  for 
wages,  keeping,  and  protection,  and  must  fulfil  the  con- 
ditions upon  which  he  is  admitted  to  serve:  according 
\q  that  of  the  apostle.     Servants,  be  obedient  to  them 


•J7i5  €^c  a0!jolc  SDutp  of  ^aii. 

that  are  your  masters  according  to  the  fleshy  not  with 
grumbling  and  stubbornness,  but  with  fear  and  tremb- 
ling; singleness  of  heart,  and  with  good- will  doing  ser- 
vice; considering  that  it  is  to  the  Lord,  and  not  unto 
men.  And  therefore,  although  a  master  may  be  churl- 
ish, and  use  his  servants  ill,  they  must  bear  with  him, 
and  submit  cheerfully;  because  of  the  commandment  of 
the  Lord,  who  has  promised,  and  is  also  able  to  reward 
them  for  the  same.     So  that, 

If  a  servant  would  be  so  unjust  as  to  waste  that  time, 
and  spare  that  labour,  which  are  none  of  his,  let  him  re- 
collect that  they  are  his  master's  by  contract,  and  his 
master  ought  to  have  the  advantage  of  them,  because 
sold  unto  him:  therefore  it  would  be  as  just  for  a  master 
to  detain  part  of  a  servant's  wages  contracted  for,  as  ic 
is  for  a  servant  to  waste  or  misemploy  that  time,  and 
spare  that  labour,  which  were  his  master's  by  contract: 
for  a  servant  has  no  more  right  to  his  master's  money, 
than  the  master  has  a  right  to  his  servant's  time  and  la- 
bour; and  if  the  one  does  not  stand  to  his  bargain,  he 
thereby  sets  the  other  at  liberty  on  his  part.  Moreover, 
the  intention  of  all  masters  in  entertaining  servants  is  to 
assist  them  in  their  affairs,  as  they  cannot  do  all  things 
themselves;  therefore  they  trust  others  to  do  what  is 
wanting:  nor  can  they  be  always  at  home  or  abroad, 
where  their  business  may  require  attendance;  therefore 
they  entertain  others  to  supply  these  defects.  Which  end 
are  not  answered,  where  industry,  faithfulness,  and  hon- 
esty are  wanting  on  the  servant's  part.  I'he  absence  of 
the  master  is  not  supplied,  where  the  servant  does  not 
act,  as  the  master  would,  if  he  were  present:  and  the 
master  stays  at  home  to  his  loss,  if  his  servant  abroad  be 
false  in  any  shape.  JSor  must  a  servant  be  unjust  in  be- 
half of  his  master,  nor  impose  upon  the  ignorance  of 
those  he  deals  with;  he  must  no  more  recommend  him- 
self to  his  master's  favour  by  overreaching  others,  than 
he  must  be  unfaithful  to  those  he  serves.  His  duty  is  to 
be  as  useful  as  possible;  but  not  to  be  dishonest.  And 
as  the  servant's  duty  is  to  do  all  the  good  he  can,  and  no 
mischief,  therefore  all  waste  and  unnecessary  profusion 
is  so  much  damage  to  the  master,  and  consequently  to 


^orijc  Eutii  of  ^ctbmitj6?»  279 

be  avoided;  because  it  is  so  much  injury  done  to  those, 
who  should  be  profited  by  his  service.  He  must  then 
in  the  absence  of  his  master,  behave  as  carefully  and  in- 
dustriously, as  he  would  in  his  presence;  for  to  be  fru- 
gal and  industrious  in  the  master's  sight,  and  in  his  ab- 
sence to  be  profuse  and  idle,  is  not  only  eye-service  and 
hypocrisy,  but  falsehood  and  dishonesty.  I  wish  ser- 
vants were  as  much  aware  of  this  as  they  should  be.  Many 
think  it  well,  if  they  do  not  directly  defraud  their  mas- 
ters of  their  money  or  substance;  whereas  there  is  lit- 
tle difference  between  a  profuse  waste  of  their  masters 
goods  or  time,  and  defrauding  them  of  somethirg  felo- 
niously. Do  not  their  masters  pay  for  their  profusion? 
Vv^hich,  if  it  be  unreasonable,  does  not  want  much  of 
robbery.  But  of  all  thefts,  the  worst  is  breach  of  trust; 
as  servants  having  given  their  faith  to  be  just  and  honest, 
their  villiany  is  greater  than  that  of  others,  who  though 
they  steal  more,  have  not  bound  themselves,  as  servants 
do,  to  be  honest,  and  to  secure  their  masters  from  others, 
to  the  best  of  their  abilities;  and  this  is  the  reason  of 
the  law,  which  makes  it  treason  for  a  servant  to  kill  his 
master. 

Nothing  is  so  necessary  for  a  servant,  as  the  reputa- 
tion of  being  just  and  honest;  and  nothing  is  more  cer- 
tain to  undo  them  than  a  bad  fame,  and  the  suspicion  of 
false  dealing  with  their  masters.  They  have  nothing  to 
depend  upon  but  the  hopes  of  lying  concealed,  and  tha*j 
rheir  thefts  will  never  be  discovered;  which  hopes  are 
yet  so  often  disappointed,  that  very  few,  vvhn  have  for 
any  time  been  guilty  of  this  practice,  escape  being  found 
out,  v^hich  ruins  their  character.  The  reputation  of  ser- 
vants  is  so  valuable,  that  many  masters  will  not  charge 
them  with  dishonesty,  though  well  enough  assured  that 
they  are  guilty:  others  have  cause  to  suspect;  but  for 
prudential  reasons  will  not  accuse:  and  others  see  it,  but 
would  not  irritate  too  far,  and  make  their  servants  des- 
perate by  the  publication;  hoping  that  they  will  reform. 
Therefore,  servants  are  deceived,  if  they  think  that  all 
are  ignorant  who  are  silent;  and  that  they  are  unsus- 
pected, because  not  charged  with  dishonesty.  This  is 
the  rule  that  hired  servants  may  measure  their  safety  by.. 


280        '    €i)c  lBl[)oIc  SDutp  of  ^a\u 

But  indulgence  and  forbearance  would  not  be  discreetly 
ibed  by  masters  with  respect  to  servants  who  are  so 
moveable  and  fugitive,  as  to  be  always  wandering  from 
place  to  place,  for  such  ought  not  to  be  borne  with  a  mo- 
ment in  their  wicked  devices;  but  they  are  proper 
enough  with  respect  to  those  of  a  better  rank,  who  are  tied 
by  covenants  for  a  term  of  time.  It  may  be  these  reasons 
may  not  be  received ;  let  such  servants  then  consider, 
that,  whether  their  wickedness  be  discovered  or  not,  they 
are  open  to  the  eye  of  God;  and  their  consciences  will 
be  always  burdened  by  their  false  practices.  The  fruits 
of  injustice  may  gratify  some  vain  longing  for  the  pre- 
sent; but  when  that  is  over,  the  mind  is  immediately  dis- 
quieted at  what  is  past,  afraid  of  shame  and  discovery, 
and  knows  that  the  fact  must  be  repented  of,  before  it 
can  be  pardoned ;  which  is  much  more  uneasy  than  the 
denial  of  those  desires  could  have  been.  Thus  a  false 
servant  drives  a  bad  bargain,  when  for  so  little  profit  he 
gives  away  the  peace  and  quiet  of  his  soul. 

Neither  let  a  servant  when  wrong  presume  so  much 
upon  his  own  good  qualifications,  as  to  answer  again.  This, 
in  the  apostle's  interpretation,  is  adding  to  the  crime  of 
purloining;  and  St.  Peter  judges  it  so  necessary  that  a  ser- 
vant should  be  patient  and  meek  under  the  rebukes  of  a 
master,  that  he  directs  servants,  when  they  suffer  wrong- 
fully, to  bear  it  with  patience,  as  a  thing  acceptable-  to 
God.  But  if  they  are  punished  or  rebuked  for  a  fault, 
it  is  not  sufficient  that  they  answer  not  again;  for  they 
must  also  amend  their  fault,  as  a  proof  of  their  due  sub- 
mission to  their  master's  will  fbr  God's  sake.  And,  lastly, 

A  servant  must  diligniili)  attend  on  all  the  duties  of 
his  place;  and  avoid  idleness,  sloth,  gaming,  drunkenness, 
and  every  other  irregular  course  that  tends  to  the  preju- 
dice or  neglect  of  his  master's  business;  because  a  neg- 
ligent servant  can  never  be  accounted  either  faithful  or 
obedient  to  his  master.  Moderate  labour  has  advantages 
that  servants  do  not  think  on;  it  makes  their  necessary 
service  in  time  grow  easy:  for,  as  repeated  acts  beget 
habits,  and  things  habitual  become  easy  and  familiar  to 
US;  so  continued  labours,  if  done  with  moderation,  when 
strength  and  pains  are  discreetly  proportioned  out,  beget 


€f)c  ^itt^i  of  cl»crt)nnt.6?»  28.1 

aetivlty,  which  cannot  be  long  idle.  Thus  industry  is 
truly  the  servant's  interest  as  well  as  the  master's i  for 
such  as  have  served  with  diligence  are  secure  of  better 
credit  and  more  success  in  their  future  life.  By  this  we 
may  account  why  many  servants  when  they  become  mas- 
ters succeed  ill,  notwithstanding  their  desires  of  thriving  5 
because  they  have  not  industry,  and  cannot  take  those 
pains  that  are  necessary  in  their  station.  Skill  and  good 
husbandry  will  not  do  without  great  industry  in  our  seve- 
ral ways,  which  will  not  come  when  called  for,  but  must  be 
laid  up  before  by  use;  and  experience  teaches,  that  the 
better  servants  are  to  their  masters,  the  better  they  will 
succeed  when  they  manage  their  own  affairs:  and  these 
qualifications  are  attained  by  use:  when  the  mind  is  sus- 
ceptible of  impression,  and  the  limbs  will  bend  to  their 
work,  this  is  the  time  of  making  industry  and  labour  easy 
to  us.  And  all  the  care  and  pains  they  take  is  truly  their 
own  at  the  last;  all  the  skill  and  understanding  they  get 
is  a  treasure  for  themselves,  laid  up  till  they  have  the 
greatest  need. 

The  state  of  servitude  is  necessary  by  the  appointment 
of  the  wise  Creator:  the  world  cannot  be  governed  and 
maintained  without  it;  and  it  is  their  lot  to  be  instru- 
mental to  the  public  good  in  that  state  of  life.  Yet  this 
is  no  token  of  God's  displeasure:  for  he  no  wise  forbids 
them  to  use  honest  means  to  make  themselves  free  as 
soon  as  they  can;  only  he  commands  them  to  behave-as 
becomes  their  condition,  with  submission  and  humility, 
with  obedience,  diligence,  and  industry,  with  truth  and 
justice,  faithfulness  and  honesty.  It  is  true,  the  state  of 
servitude  is  accounted  the  meanest  of  all  others:  but  yet 
it  is  to  be  made  easy:  servants  have  more  of  the  labours 
of  life,  but  they  have  less  of  the  cares;  their  bodies  are 
more  fatigued  and  exercised,  but  their  minds  are  less 
perplexed.  They  are  only  concerned  in  one  matter,  to 
do  what  lies  before  them,  while  others  have  a  world  of 
things  to  cumber  their  minds.  Their  whole  care  is  to 
their  masters;  whereas,  it  may  be,  their  masters  must 
court  and  humour  all  they  deal  with.  They  generally 
have  themselves  alone  to  provide  for;  their  masters  have 
wives,  children,  and  relations;  scarcity  or  dcarnes^  af- 

N  n 


28'i  Otljc  mplc  Dutp  of  mm. 

fccts  them  not:  if  public  mischiefs  oppress  a  nation,  they 
feel  little  of  them,  though  even  the  government  should 
be  changed:  their  contribution  to  the  support  of  the  pub- 
lic is  very  trifling;  they  pay  no  taxes,  lose  no  gainful  em- 
ployments, suffer  not  by  the  malice  or  insolence  of  par- 
ties, undergo  no  calumny  or  slander;  they  are  less  dis- 
tressed, suffer  less  hardships,  than  those  who  live  in  a. 
higher  station.  And  though  it  is  not  possible  for  all  men 
ro  be  great,  or  possessed  of  places,  nor  for  all  men  to  be 
rich,  governors  and  masters,  or  great  traders.,  or  remark- 
able in  any  faculty,  yet  all  men  may  be  honest,  virtuous, 
and  religious;  all  men  may  live  in  God's  favour  in  this 
world  and  be  happy  in  the  other.  Therefore  it  is  a  com- 
fortable consideration  for  servants  (however  despicable 
their  condition  appears  in  the  eyes  of  men)  that  in  the 
sight  of  God,  who  understands  the  value  of  his  crea- 
tures, they  are  of  equal  worth  with  the  great  and  noble; 
he  has  given  them  bodies  as  beautiful  and  useful;  facul- 
ties of  mind  as  good;  made  them  capable  of  being  vir- 
tuous; has  redeemed  them  with  the  same  precious  blood 
of  Christ;  opened  the  same  gates  of  heaven,  and  pre- 
pared for  them  the  same  glory  in  his  kingdom  of  ever- 
lasting bliss. 

IX.   The  Dufy  of  Masters, 

Kow  on  the  other  side,  reason,  justice,  and  by  God's 
command,  masters  owe  several  duties  to  their  servants; 
and  are  as  much  obliged  to  perform  their  part  of  the  con- 
tract, as  the  servants  theirs:  for  every  relation  being 
built  on  a  contract,  either  supposed,  or  actually  agreed 
upon  between  the  parties  related;  each  party  is  obliged 
to  perform  his  part  of  the  contract,  upon  which  the  re- 
lation stands:  consequently,  a  master  is  faithless  and  un- 
just, who  suffers  his  servant  to  be  ignorant  or  unskilful 
in  his  profession,  which  he  covenanted  to  make  him  un- 
derstand; he  breaks  his  covenant,  by  keeping  back  the 
skill  that  is  necessary.  And  he  that  serveth  is  deceived, 
and  loses  the  thing  he  bargained  for,  and  for  which  he 
pledged  his  faith  and  service  for  a  term  of  time.  So  to 
-vkhhold  the  price  and  reward  of  service,  which  has  been 


bargained  for,  is  a  foul  practise;  the  reward  is  the  ser- 
vant's due;  he  has  already  paid  for  it;  and  to  defraud 
him  of  it  is  to  rob  him.  And  as  it  is  injustice  to  deny 
what  is  the  servant's  due;  so  when  servants  cannot,  by 
legal  courses  obtain  that  due,  through  the  power  of  their 
masters,  they  are  oppressed  as  well  as  wronged.  Such 
masters  are  often  met  with,  though  in  a  very  faulty  man- 
ner: for,  while  the  servants  live  with  them,  they  com- 
monly copy  their  masters  vices,  and, among  others,  in- 
justice: so  living  upon  them,  they  pay  themselves  with 
interest.  Again,  the  detaining  the  wages  of  poor  men, 
who  subsist  by  their  daily  labours,  is  still  |  greater  hard- 
ship: but  the  injustice  is  the  same,  whether  you  bargaiij 
by  t^iC  day  or  year,  in  detaining  their  hire.  And  it  is  in- 
justice to  withhold  either  food,  raiment,  or  any  profit  that 
a  servant  has  contracted  for. 

Nor  must  the  master  conclude  that  he  has  performed 
the  whole  of  his  duty,  when  he  has  justly  complied  with 
the  contract  agreed  upon  with  his  servant:  for  it  is  hia 
duty  also,  not  only  to  admonish  and  reprove  his  servant 
for  any  neglect  or  injustice  discoverable  in  his  own  world- 
jy  concerns;  but  if  he  finds  him  deceitful,  or  telling  lies, 
or  otherwise  offending  God,  he  must  tell  him  of  his  fault, 
endeavour  to  reclaim  him,  and  threaten  with  holy  David, 
that  no  deceitful  person  shall  dwell  in  his  house,  nor  he 
that  tellcth  lies  shall  condnue  in  his  service.  Besides^ 
the  law  of  the  land  has  provided  for  the  convenient  and 
better  instruction  of  servants  of  all  kinds,  that  *  all  fa- 
thers, mothers,  masters,  and  dames,  shall  cause  their 
children,  servants  and  apprentices,  which  have  not  learn- 
ed their  catechism,  to  come  to  the  church  at  the  time 
appointed,  and  obediently  to  hear,  and  be  ordered  by  the 
curate,  undl  such  time  as  they  have  learned  all  that  is 
there  appointed  for  them  to  learn'. 

Yet  after  all,  the  giving  them  good  advice,  and  afford- 
ing them  opportunities  of  serving  God,  at  home  and 
abroad;  the  instructine;  them  accordino;  to  their  leisure 
and  abilities,  in  the  rules  of  honesty  and  justice,  truth 
and  faithfulness:  the  cxcidng  them  to  diligence  and  in-t 
dustry,  and  the  encouraging  them  therein,  will  be  very 
inconsiderable,  and  of  very  small  force,  eithi-r  toward  fix- 


284  €9c  Wipk  SDutp  Of  0?ait. 

ing  in  the  mind  right  principles,  or  forming  in  their  man- 
ners a  habit  of  virtuous  practice:  if  in  the  private  life 
and  conversation  of  those,  by  whom  families  are  to  be 
directed,  there  appear  profaneness  and  impiety,  or  lewd- 
ness and  debauchery,  or  tyrannical  oppressiveness,  and 
violent  and  unreasonable  passions.  For,  how  affection- 
ate soever  the  exhortations  of  the  preachers  of  the  gos- 
pel be,  and  how  often  soever  repeated  instructions  be 
given  to  young  persons  in  schools  or  otherwise:  yet  if 
the  examples  they  find  at  home,  in  the  practice  of  com- 
mon life,  be  vicious,  debauched,  and  altogether  contrary 
to  the  precepts  and  admonitions  given  them  in  form,  the 
effect  of  such  instructions  must  be  very  inconsiderable. 

Again,  moderation  should  always  accompany  a  'Mas- 
ter's commands  and  impositions:  he  must  not  oppress 
his  servants,  but  have  a  merciful  respect  to  their  capacity 
and  strength.  The  Lord  instituted  the  Jewish  sabbath 
partly,  that  servants  might  be  relieved,  and  not  consume 
a  miserable  hfe  in  continual  labours,  without  some  in- 
termission. And  though  a  master  ought  not  to  permit 
his  servant  to  live  in  idleness,  yet  a  servant  is  not  to  be 
consumed  with  toil,  nor  deprived  of  the  benefit  of  serv- 
ing God  J  he  is  not  presumed  to  consent  to  such  a  bar- 
gain, though  his  time  and  labour  are  his  master's  pro- 
perty. 

Other  care  is  fit  to  be  taken  of  servants,  in  health  and 
sickness:  by  such  means  we  are  likely  to  make  good 
servants,  especially  if  we  encourage  them  in  well-doing 
as  we  ought  to  do,  by  using  them  with  good  nature  and 
bounty,  according  as  their  faithfulness,  diligence,  and 
piety  recommend  them  to  our  favour:  there  being  none  of 
so  abject  a  spirit,  but  who  will  strive  to  make  amends  for 
kind  treatment.  Thus  it  is  written.  Masters,  give  to 
your  servants  that  which  is  equal  and  just,  knowing  that 
ye  have  also  a  master  in  heaven  j  one  from  whom  you 
expect  the  performance  of  those  precious  promises, 
which  of  his  grace  he  hath  made  to  you  j  one,  from  whom 
you  look  for  all  the  benefits,  temporal  and  spiritual,  that 
are  fit  for  him  to  give,  or  you  to  receive  j  and  one,  who 
hath  promised  to  be  a  bounteous  master  to  all  his  faithful 
•and  obedient  servanis,  and  to  show  mercy  to  such  as 


€fjC  2)Utp  of  !3Jf^jEStCC.!ef»  285 

shew  mercy  to  others.  Which  is  again  enforced  by 
what  our  Saviour  says  of  himself ;  Behold  I  am  among 
you  as  he  that  serveth  :  and  this  he  said,  not  only  to 
give  his  disciples  an  example  of  humility  and  conde- 
scension, but  to  sanctify  all  conditions  of  life,  and  to 
show  that  God  looks  not. with  man's  eyes;  that  he 
hath  no  respect  to  persons,  that  he  regards  not  birth 
and  fortune,  quality  and  title,  but  that  the  meanest 
people  in  the  world  are  acceptable  with  him,  if  they 
do  his  will ;  that  it  is  virtue  and  religion  which  re- 
commend men  to  his  favour,  of  which  servants  are  as 
capable,  as  those  masters  that  are  rich  and  mighty,  and 
most  honourable.  Wherefore,  as  God  hath  made  ser- 
vants partakers  of  the  same  grace  here,  and  capable 
ot  the  same  glory  hereafter,  so  he  commands  them  to 
be  treated  with  mercy  and  compassion.  Therefore 
we  should  not  use  servants  as  we  do  our  beasts  of  bur- 
den :  and  it  is  one  of  the  worst  ways  in  the  world  of 
shewing  our  superiority  by  giving  ill  language  and 
words,  which  no  man  is  deserving  of:  and,  if  the 
truth  was  known,  the  service  is  not  the  better  per- 
formed for  upbraiding  language.  Those  servants  that 
perform  their  duty  do  it  better  with  good  words,  and 
live  more  comfortably.  Nor  must  masters  be  rigo- 
rous in  punishments,  when  servants  are  faulty ;  but 
inflict  them  mercifully  and  upon  just  occasions 

In  fine,  we  vainly  seek  for  ease  and  happiness  in  lib- 
erty, and  disengagement  from  our  relative  duties ;  for 
it  is  evident  that,  as  this  world  is  ordered,  it  is  impos- 
sible to  be  at  ease,  but  by  a  faithful  discharge  of  those 
several  obligations  laid  upon  us,  by  the  relations  we 
contract  among  ourselves.  How  can  we  possibly  be 
happy,  when  we  cease  to  be  good  subjects,  good  ma- 
gistrates, good  christians,  good  parents,  good  children, 
good  brethren,  good  husbands  and  wives,  good  friends, 
good  masters,  and  good  servants  ?  For,  as  we  are  so- 
ciable creatures  we  must  have  all  the  social  virtues; 
and  we  cannot  expect  to  receive  any  duty,  while  we 
pay  none  to  whom  it  is  due  from  us. 


SUNDAY  X. 

I.  0/ negative  fl'72^ positive  justice  /oowr  Neighbour  i 
and  first  to  his  soul.  II.  Secondly  to  Ids  body,  indu' 
dijig  murder  f  and  the  several  zvaijs  of  committing  it  ; 
as  also  €f  duelling  J  the  Jieinousness,  punishment^ 
and  strange  discoveries  of  murder.  III.  Of  maim- 
ing,  xvounding,  stripes,  and  fighting.  IV.  In  zvhat 
cases  it  is  lawful  to  shed  blood.  V.  0/ self-murder; 
its  infamy,  causes,  danger,  and  means  to  prevent 
it :  and  of  melancholy  persons  and  prisoners,  that 
make  zvay  with  themselves.  VI.  Of  justice  tozcard 
the  possessions  of  our  neighbour  ;  and  first  concern- 
ing his  wife,  secondly  his  goods  ;  and  of  injustice 
and  oppression.  VII.  0/ theft  j  iticluding  not  pay- 
ing of  debts,  bad  securities,  vexatious  laiv-suits,  pro- 
tections,frauds,  not  discharging  bonds  and  pj^omisesj 
and  breach  (^/^  trust ;  and  VIII.  C^  stealing. 


T.  0/ negative  o;?^  positive  justice  /o  oz/r  Neighbour^ 

iVXY  duty  towards  my  Neighbour  (contained  in  the 
sixth  and  following  Commandments(  is  '  to  love  him, 
as  myself;  and  to  do  unto  all  men,  as  I  would  they 
should  do  unto  me  :  to  hurt  nobody,  by  word  or  deed ; 
to  be  true  and  just,  in  all  my  dealings ;  to  bear  no 
malice  nor  hatred  in  my  heart :  to  keep  my  hands^ 
from  picking  and  stealing  ;  and  my  tongue,  from  evil 
speaking,  lying  and  slandering ;  to  keep  my  body, 
in  temperance,  soberness,  and  chastity ;  not  to  covet 
nor  desire  other  men's  goods ;  byt  learn  and  la- 
bour truly,  to  get  mine  own  living  ;  and  to  do  my 
duty  in  that  state  of  life,  unto  which  it  shall  please 
God  to  call  me.'  The  laws  of  God,  relating  to  the 
lite  of  our  neighbour,  are  transgressed  by  all  real  mis- 
chiefs and  lasting  injuries  whatsoever,  done  by  one 
man  to  another,  or  brought  by  any  man  upon  himself, 
and  by  all  debaucheries,  whereby  men  destroy  tbem-t 


<©f  our  SOutp  txx  out  |!d0i)][)our.        287 

selves,  or  where  into  they  draw  others,  to  the  ruhi  of  the 
health  of  their  bodies,  and  the  reason  of  their  minds : 
they  are  also  transgressed,  by  all  wilful  frauds;  by  de- 
liberate adulterations  of  things,  made  use  of  either  in 
food  or  medicine ;  and  by  every  thing,  whereby  any 
man  receives  detriment  in  his  person.  It  is  not,  in 
any  of  these  cases,  a  sufficient  excuse,  in  point  of  re- 
ligion and  morality,  to  alledge,  that  the  evil  was  not 
intended.  Every  man  is  answerable,  not  only  for  the 
evil  he  directly  intended;  but  also,  for  the  accidental 
ill  consequences  of  that  action,  which  it  was  his  direct 
duty  not  to  have  performed :  for,  our  duty  to  our 
neighbour  is  founded  on  Justice  and  Charity. 

Justice  consists  in  doing  no  wrong  or  injury  to  any 
man's  soul  or  bochj,  possessions  or  credit ;  and,  in  giv- 
ing every  man  his  whole  due  or  right. 

The  Soul  of  man  is  an  invisible  substance,  and  therei 
fore  not  to  be  hurt  by  any  outward  violence,  to  which 
the  body  is  subject :  yet  it  is  capable,  of  many  im- 
pressions ;  by  which  it  is,  not  only  hurt  and  wounded, 
but  even  killed  ;  if  we  consider  it  in  a  natural  sense. 

The  Soul,  in  the  natural  signification,  is  the  heart, 
or  mind,  or  spirit,  of  a  man;  which  (all  men  know^) 
may  be  broken,  by  sorrow  and  afflictions.  Conse- 
quently, malicious  and  spiteful  men,  who,  without 
cause  vex  and  grieve  their  neighbour,  hurt  and  wrong 
his  soul,  and  areguilty  of  a  breach  of  justice. 

The  Soul  considered  in  its  spiritual  state,  is  that 
part  of  man,  which  must  live  for  ever  in  an  eternal 
state  of  glory  or  misery.  As  (under  this  considera- 
tion) it  may  be  hurt,  by  sin  in  this  w-orld,  and  that: 
punishment  in  the  next,  which  is  the  consequence  of 
sin;  so  that  person,  who  tempts  another  to  sin,  is  as 
much  accessary  to  the  hurt  of  his  soul,  as  a  murderer 
is  to  the  death  of  the  body  he  has  killed.  Sin  is  di^ 
rectly  opposite  to  that  grace,  by  which  alone  the  soul 
is  enabled  to  live  for  ever  in  the  sight  of  God ;  and 
so  becomes  the  disease  and  wound  thereof.  The  Soul 
is  wounded  directly,  by  every  one,  who  commandj 
any  under  his  authority,  to  do  an  unlawful  -action  ; 
or  adviseth  another  to  do  a  wicked  thing ;  or  enticcth 


288  €9c  3Bt)o!c  SDiitp  of  a^n. 

others,  either  by  pleasure  or  profit,  to  commit  any 
wickedness;  and  this  crime  is  much  enhanced ;  when 
men  heJpeither  to  contrive, orto  put  their  wicked  devi- 
ces in  execution.  The  soul  is  also  wounded  indirectly, 
by  giving  a  bad  example  3  especially  by  those,  who 
carry  authority  in  their  station  of  life  ;  for,  many  are 
so  void  of  grace,  as  to  copy  other  men's  vices,  as  they 
do  their  dress,  for  fashion  sake :  again,  by  not  shew- 
ing a  dislike,  to  what  we  hear  or  see  done  in  defi- 
ance of  God  and  his  laws,  and  thirdly,  by  justifying 
and  defending  any  evil  or  sinful  act,  in  themselves  or 
others  :  and,  finally,  by  making  a  mock  at  sin,  and 
contemptuously  deriding  the  faith  of  Christ,  through 
which  alone  we  are  to  be  saved. 

As  these  are  the  means,  by  which  men  commonly 
injure  the  Soul  of  their  neighbour,  by  drawing  him  in- 
to intemperance,  luxury,  drunkenness,  oruncleanness, 
and  many  other  vices ;  it  behoves  every  one  to  exam- 
ine himself,  how  often  and  how  many  he  has  hurt  by 
any  of  these  particulars.  It  is  not  sufficient,  to  say,  I 
have  wronged  no  man  by  maiming  his  body,  by  steal- 
ing his  goods,  or  undermining  his  character:  whom- 
soever we  draw  to  sin,  we  have  endeavoured  to  bring 
to  eternal  punishment:  this  is  (as  it  were)  secretly  kil- 
ling the  soul,  under  the  pretence  of  friendship  ;  and  is 
as  much  worse,  than  the  murderof  the  body,  as  the  soul 
is  preferable  to  the  body,  and  eternal  misery  is  more 
to  be  dreaded  than  death.  But,  such  a  murderer  can- 
not hope  to  escape  unpunished,  at  the  last  day :  for 
Christ  declares,  that  whosoever  (by  tempting,  enticing 
or  encouraging  any  to  sin)  shall  offend  any  of  these 
little  ones  which  believe  in  me ;  it  were  better  for  him, 
that  a  millstone  were  hanged  about  his  neck,  and  that 
he  were  drowned  in  the  depth  of  the  sea. 
4  Whoever  is  thus  accessary  to  another's  sin  becomes 
also  subject  to,  and  has  reason  to  expect  the  same 
punishment;  unless  he  begin  early,  to  judge  and  be- 
wail himself  for  all  these  things,  wherein  he  has 
v/rongcd  his  neighbour;  and  firmly  resolve,  never  to 
cast  a  stumbling  block  in  his  way  for  the  future.  If 
it  be  possible,  he  must  also  endeavour  all  he  can.j 


<0f  |?cgatibc  gu^ticc*  239 

by  admonition  and  good  example,  to  reform  him  he 
had  caused  to  sin. 

II.  Of  Ncgalhe  Jus/ ice  to  the  body. 

Now  Jet  us  consider  Negative  Justice,  in  regard 
to  the  bodies  of  men.  This  forbids  us  to  do  wrong 
and  violence  ;  the  highest  degree  of  which  is  killing 
the  body,  and  is  the  sin  forbidden  in  the  sixth  Com- 
mandment, Tlioii  shalt  do  no  murder  :  that  is,  Thoii 
shalt  neither  by  open  violence,  in  defiance  of  the  laws 
of  God  and  man,  nor  secretly  or  treacherously,  by  the 
means  of  another's  sword  j  nor  by  false  accusation  ; 
nor  by  poison,  nor  by  any  other  private  means  what- 
ever, take  away  the  life  of  thy  neighbour;  which  are 
too  often  suggested  by  an  old  grudging,  or  covetous, 
or  ambitious  heart  to  satisfy  a  malicious  passion,  or 
to  make  way  to  some  profit  or  preferment :  as  it  is 
too  often  become  the  practice  of  loose  women,  who 
kill  their  own  infants  to  hide  their  own  shame.  Be- 
sides, they  who  entice  others  to  drinking,  or  other  ex- 
cesses, which  bring  on  diseases,  and,  by  weaken-^ 
ing  the  body,  not  only  deprive  them  of  health,  the  most 
valuable  comfort  of  life,  but  thereby  hasten  the  time 
of  death,  cannot  hope  to  be  clear  from  their  blood  in 
the  sight  of  God.  And  again ;  whoever  excites  or 
prompts  another  to  such  a  pitch  of  anger  and  revenge, 
or  promotes  dissention  between  others,  he  certainly 
cannot  be  guiltless,  but  must  expect  part  of  the  pun- 
ishment, if  it  ends  in  murder. 

Duets,  or  fighting  in  private  quarrels,  are  often 
breaches  of  this  commandment;  because  disallowed 
by  divine  authority;  and  therefore  the  guilt  of  mur- 
-der  is  chargeable  upon  the  persons  engaging,  in  them. 
For  the  plea  of  self  preservation  is  utterly  foreign  to 
the  conditions  and  circumstances  of  him  who  formal- 
ly gives  or  accepts  a  challenge.  And  he  adds  to  the 
sin  of  making  an  outrageous  attempt  upon  his  neigh- 
bour's life,  by  throwing  himself  unnecessarily  into  the 
utmost  danger  of  losing  not  only  his  own  life,  but  his 
soul  also.     For  those,  who  die  in  such  engagements, 


ffo  into  the  other  world,  not  only  void  of  charity,  bnt 
(Rowing  with  wrath  and  fury  ;  and  when  these  qual- 
ities have  the  last  possession  of  their  souls,  what  soci- 
ety of  spirits  can  that  be  which  their  souls  are  quali- 
fied for  in  the  next  world  ?  And,  provided  they  do 
not  perish  in  the  conflict,  is  it  worth  a  man's  while  to 
run  the  hazard  of  suffering  eternal  misery,  for  the 
sake  of  redressing  an  injury,  or  resenting  an  affront? 
Consequently,  all  arguments  of  human  invention,  to 
countenance  such  a  wickedness,  must  be  evasive  and 
deluding ;  and  to  fear  men  more  than  God  is  the  most 
dishonourable  misapplication  and  degeneracy  of  fear. 
There  is  nothing  which  religion  does  more  severely 
forbid  than  this  revengingof  injuries  in  a  private  way; 
nor  is  there  any  thing  more  strictly  enjoined  than  for- 
bearance and  forgiveness;  even  so  strictly,  that  we 
cannot,  without  hypocrisy,  say  our  daily  prayers,  un- 
less we  be  in  charity  with  all  the  world.  Therefore, 
whoever  engages  in  duels  through  fear  of  suffering 
little  calumnies  and  reproaches,  which,  in  the  judg- 
ment of  the  wisest  men,  are  not  really  such,  does  at 
once  forfeit  all  just  pretentions  to  true  courage,  ho- 
nour, and  generosity  of  mind,  and  all  claim  and  ti- 
tle to  eternal  life.     Moreover, 

This  precept  extends,  according  to  the  interpreta- 
tion of  Christ  and  his  apostles,  to  our  words  and  se- 
cret intc7itions.  Our  blessed  Lord  expressly  applies 
it  to  the  several  degrees  of  causeless  anger,  breaking 
forth  into  contumelious  and  reproachful  language  j 
and,  in  St.  John's  account,  Whosoever  hateth  his  bro- 
ther is  a  murderer ;  and  ye  know  that  a  murderer 
hath  no  eternal  life  abiding  in  him.  Because  such 
as  have  not  sufficient  degrees  of  natural  courage,  or 
want  opportunities  actually  to  defile  their  hands  with 
blood,  may  yet  sacrifice  their  neighbour  in  their  secret 
thoughts,  and  indulge  their  imagination  in  the  view 
of  those  mortal  wounds  which  they  dare  not  give.; 
and  men,  who  are  afraid  to  handle  the  instruments  of 
death,  may  shoot  out  their  arrows,  even  bitter  zvords, 
and  pierce  the  souls  of  their  brethren  with  the  expres- 
sions of  cruelty,  despitefulness,  and  scorn ,     But  they 


may  justly  fear  that  the  blood  thus  shed  in  fancy  and 
conception  only  shall  be  laid  to  their  charge,  and  that 
the.  rewards  of  the  false  or  cruel  tongue  shall  be,  as 
of  the  iniquity  itself,  mighty  and  sharp  arrows  with 
hot  burning  coals.  For  whosoever  is  angry  with  his 
"brother  without  a  cause,  shall  be  in  danger  of  the 
judgment;  and  whosoever  shall  say  to  his  brother, 
Kacha,  shall  be  in  danger  of  the  council ;  but  who- 
soever shall  say.  Thou  fool,  shall  be  in  danger  of  heli 
fire. 

If  the  guilt  of  this  transgression  be  taken  from  the 
indignity  offered  unto  God,  or  from  the  injury  done 
to  man,  or  from  the  punishments  expressly  denounced 
against  it,  or  from  the  anguish  or  horror  which  it  is 
apt  to  leave  upon  the  mind,  we  should  find  reason  to 
assign  it  a  place  among  the  loudest  of  crying  sins ; 
for  the  first  instance  of  murder  was  followed  close  by 
perplexity,  oppression  and  despair.  My  punishment 
is  greater  than  I  can  bear;  or  rather,  mine  iniquity  is 
greater  than  can  be  forgiven  me,  says  Cain,  who  slew 
his  brother:  and  it  follows.  Every  one  that  findeth  me 
shall  slay  me  :  the  whole  creation  must  be  alarmed, 
and  stand  ready  to  execute  vengeance  on  me.  And 
that  weight  of  confusion,  which  natural  conscience 
scarce  ever  fails  laying  upon  such  sinners,  must  be  in- 
creased by  the  expression  of  God's  indignation.  The 
Lord  abhors  the  bloodthirsty;  has  expressly  forbid 
the  showing  any  mercy  or  compassion  to  a  murderer; 
and  will  accept  of  no  satisfaction  tor  his  life  :  for,  as  he 
has  declared  by  Moses,  If  a  man  come  presumptuously 
upon  his  neighbour,  and  slay  him  with  guile,  thou 
shalt  take  him  trom  mine  altar  that  he  may  die  ;  and 
when  the  sentence  of  death  is  pronounced  upon 
him  this  reason  is  subjoined.  For  in  the  image  oi 
God  made  he  man.  Besides,  there  are  special  ag- 
gravations in  the  injury  done  to  man,  as  well  as  the 
indignity  hereby  offered  to  God;  other  injuries  may 
be  repaired,  or  admit  of  some  satisfaction  :  but  this  i« 
utterly  irreparable  :  other  injuries  may  rob  a  man  of 
his  estate  or  reputation,  or  of  some  particular  advan- 
tages; but  this  is  the  summary  of  mischief,  and  de- 
prives him  once  for  all  q|F  every  temporal  satisfaction 


"whatever.  And  this  injury  may  prove  fatal  to  the  suf- 
ferer's soul,  as  well  as  his  body,  and  at  once  consign 
him  to  the  first  and  second  death,  by  depriving  him  of 
that  space  to  repent,  which  may  be  necessary,  and 
might  have  been  sufficient  to  the  accomplishment  of 
his  salvation  :  or,  if  the  injury  should  not  fall  upon 
him  under  a  state  of  impenitence,  and  press  him  down 
into  everlasting  destruction,  yet  must  the  weight  of  it, 
even  in  relation  to  this  view  of  that  eternal  state,  fall 
heavily  upon  him.  Who  can  bear  the  thoughts  of 
being  thrown  headlong  into  the  other  world,  instead 
of  movino-  thither  through  the  common  course  of  na- 
ture  and  providence  ?  Even  the  best  of  men  would  be 
glad  of  a  few  minutes  at  the  last  to  review  and  mourn 
over  their  miscarriages  and  defects;  for  a  little  space 
of  time,  in  the  conclusion  of  their  lives,  to  prepare 
them  for  their  appearance  before  the  glorious  and  un- 
spotted presence  of  God:  and  if  these  advantages  be 
so  desirable,  how  grating  must  that  injury  be,  which 
deprives  men  of  them  ? 

Shall  they  then  escape  God's  justice,  who  thus  dare 
to  wrest,  as  it  were,  the  power  of  life  and  death  out 
of  the  hand  of  God?  You  have  read  the  punishment 
of  Cain;  and  let  the  dreadful  death  of  Jezebel  and 
Ahab,  which  God  sent  upon  them  for  the  murder  of 
innocent  Naboth,  deter  every  one  from  this  worst  of 
sins,  I  could  instance  the  vengeance  of  God  upon 
other  murderers  who  perished  miserably;  as  Absalom, 
for  the  death  of  his  brother  Amnon  ;  and  Rechab  and 
liaanah,  who  themselves  were  put  to  death,  by  the 
very  person  they  thought  to  please  by  the  murder 
of  Ishbosheth :  but  it  would  be  needless  to  multi- 
ply examples  from  sacred  history,  or  ancient  times, 
when  every  age  produces  sufficient  evidence,  that  no 
liiurderer  can  escape  the  just  wrath  of  God.  By  the 
law  of  nature  therefore,  this  crime  was  always  judged 
■worthy  of  the  severest  punishment:  the  very  barbari- 
ansreasoningamongthemsclves,that  a  murderer, what- 
ever escapes  he  may  make,  yet  vengeance  suffereth 
not  to  live.  By  the  laws  of  all  civilized  nations  in  the 
•world,  it  has  always  been  punished   capitallv  ;  and 


sometimes  with  the  most  cruel  kinds  of  death.  By  the 
law  of  Moses,  God  commanded  that  no  satisfaction 
should  be  taken  for  the  life  of  a  murderer,  but  the  guilty 
person  (as  you  have  heard  before)  was  to  be  taken  even 
from  God's  altar,  that  he  might  die. 

God  hath  armed  every  sensitive  part  of  the  creation 
against  this  wickedness:  for  a  man's  own  conscience, 
which  must  be  privy  to  the  sin,  from  that  time  not  onl) 
racks  him,  and  becomes  a  punishment  to  him  worse  than 
death;  but  it  frequently  compels  him  to  confess  the 
crime;  that  justice  may  be  executed  on  his  body,  and 
too  often  drives  him  into  the  murder  of  himself;  nay, 
the  very  brute  creatures  have  frequently  detected  this  un- 
pardonable barbarity.  They  therefore  that  duly  consider 
this  sin  with  its  punishments  should  guard  themselves 
from  all  the  ways  of  committing  it;  for  if  we  give  way 
to  passion,  there  is  no  security  that  it  will  not  end  in 
murder:  anger  being  a  madness  which  deprives  us  of 
our  reason;  so  that  we  cannot  tell  what  we  do,  when  in- 
fluenced thereby:  if  malice  gets  us  into  its  power;  or,  if 
covetousness,  ambition,  lust,  or  any  other  sinful  desire 
gets  dominion  over  us,  they  will  not  stick  at  murder  to 
serve  their  wicked  purposes.  Again,  as  intemperance 
will  cut  off  the  life  of  man,  we  must  not  only  not  entice 
a  man  to  drunkenness,  nor  keep  him  company,  but  we 
must  ourselves  refrain  from  that  vice;  because  our  ex- 
ample may  draw  others  to  do  the  same.  And  finally,  not 
to  mention  the  many  other  cautions  against  this  sin  of 
murder,  which  are  easily  to  be  inferred  from  some  ot 
these  heads,  let  us  take  care  neither  to  encourage  nor  con- 
tribute to  that  contention  which  may  take  away  life ;  and 
so  shall  our  hands  be  innocent  from  blood  that  is  shed 
against  the  commandment  of  (iod. 

III.   Of  Maiming  and  l]\>unding. 

Neither  may  we  dismember,  maim,  or  defice  our 
neighbour's  person;  which  sins,  wilfully  committed,  if 
they  are  not  a  direct  and  effectual  breach  of  the  command, 
are  at  lease  a  partial  violation  of  it.  The  judgment  of 
.God  has  abundantly  declared  the  guilt  of  such  practices, 


294  €{)e  W^tUt  H>utp  of  ^m. 

wherein  one  of  the  slightest  instances  of  these  crimes, 
even  in  the  case  of  a  bond-servant,  the  master's  cruelty 
of  striking  out  a  tooth,  was  the  servant's  discharge  from 
his  servitude.  Besides,  these  outrages  have  a  natural  ten- 
dency to  the  death  of  the  party,  which  frequently  fol- 
lows; or  disable  the  sufferer  from  getting  his  bread, 
which  in  the  event  may  prove  a  more  lingering  and  tor- 
menting death.  And  if  we  are  accountable  for  the  con- 
sequences of  our  actions  to  God,  why  not  to  our  fellow- 
creatures  ? 

Does  not  every  one  dread  the  loss  of  a  limb,  and 
would  we  not  do  and  suffer  any  thing,  and  part  with  any 
of  our  worldly  goods,  to  preserve  it  in  time  of  danger? 
And  then,  is  that  doing  as  we  would  be  done  by,  if  we 
attempt  that  to  another  which  is  so  intolerable  to  our- 
selves? But  the  evil  is  highly  aggravated  where  the  in- 
jured person  happens  to  be  poor,  who  must  labour  for 
his  living,  and  perchance  is  the  only  support  of  a  poor 
family;  for  he  then  that  deprives  him  of  his  limbs,  by 
which  he  maintained  himself,  is  a  man  of  bloodi  for  he 
that  taketh  away  his  neighbour's  living  slayeth  him.  What 
satisfaction  then  can  be  made  in  such  a  case  ?  It  is  cer- 
tain that  we  cannot  restore  the  limb;  but  we  must  keep 
him,  if  able;  and  if  not,  we  must  relieve  and  support 
him  by  our  own  extraordinary  labour;  for  whatever  new 
afflictions,  or  whatever  sin  this  brings  him  into,  we  must 
answer  for  them  before  the  judgment-seat  of  Christ. 

This  commandment  (by  just  interpretation)  may  be 
extended,  to  all  kinds  of  injury  done  the  body  of  our 
neighbours;  such,  as*  Wounds  and  Stripes.  If  we  be 
commanded  to  be  merciful,  to  the  beasts  that  perish; 
much  more  is  this  cruelty  and  unmercifulness  to  our  fel- 
low creatures,  forbidden.  We  must  do  justice  to  every 
man,  in  public  and  in  private:  we  must  do  to  others  as 
uw  zvould  they  should  do  to  us ;  not  what  other  people 
actually  do  to  us,  but  what  we  would  they  should  do  unto 
us.  If  we  go  no  farther,  than  the  act  of  retaliation,  as 
the  common  practice  is;  and  justify  ourselves  in  this  man- 
ner; '  Such  a  man  refused  to  do  me  a  kind  office,  when 
it  was  in  his  power;  and  why  should  I  serve  him?  He 
treated  me  with  rigour  and  severity,  when  he  had  oppor- 


tunicy;  and  why  should  I  not  treat  him  in  like  manner?' 
This  is  not  doing  as  we  would  be  done  by;  it  is  the 
language  of  passion,  not  of  reason,  or  a  mind  filled  with 
the  grace  of  God.  Can  we  be  justified,  in  doing  what 
•we  condemn  in  another?  Can  the  same  thing  be  a  faulc 
in  another,  and  a  virtue  in  us  ?  By  the  law  of  nature,  we 
are  allowed  to  defend  ourselves,  but  never  to  take  ven- 
geance? and  Christianity  teaches  us,  not  to  measure  our 
own,  by  the  behaviour  of  other  men.  Nothing,  but  ex- 
cessive pride  and  contempt  of  others,  can  ever  induce 
a  man  to  wound  one  of  the  same  nature  with  himself,  who 
cannot  (without  the  utmost  discontent)  bear  the  least  re- 
proachful word.  But  what  excuse  can  those  persons 
plead,  who  take  pleasure  in  the  cruelties  they  exercise  on 
their  poor  neighbours,  upon  vain  pretences,  and  without 
any  mercy;  or  those  inhuman  tempers,  who  set  others  a 
fighting,  and  take  pleasure  therein  ? 

The  case  of  Abraham,  in  designing  and  attempting 
to  sacrifice  his  son,  does  not  fall  under  any  of  these  rea- 
sons or  observations,  but  depends  upon  circumstances, 
which  were  peculiar  to  his  own  person,  and  such  as  ne- 
ver were,  nor  ever  can  be  drawn  out  into  a  precedent, 
or  with  any  colour  of  reason  be  assigned  as  a  vindication 
of  any  private  person,  who  shall  make  an  attempt  upon 
his  neighbour's  life:  he  was  called  to  this  by  a  revelation 
from  God,  and  therefore  must  not  be  pretended  to  be 
imitated  hy  any  one,  who  cannot  bring  an  undoubted 
proof  of  the  same  authority.  Wherefore,  every  private 
person,  who  without  a  revelation  from  heaven,  and  not 
ignorandy  or  accidentally,  but  knowingly  and  designedly, 
and  all  that  without  any  necessity  arising  from  the  immi- 
nent, or  otherwise  unavoidable  danger  to  his  own  de- 
struction, does  take  away,  or  invade  his  neighbour's  life, 
by  open  assault,  or  secret  contrivance,  in  person  or  by 
agreement  with  any  other,  by  command  or  persuasion, 
consent  or  consultation,  suggestions  or  insinuations, 
bearing  false  witness,  or  hiring  others  so  to  do,  or  by  any 
other  means  but  what  has  been  already  mentioned  above, 
is  chargeable  with  the  guilt  and  sin  of  murder, 


296  €^c  H^golc  SDiitp  of  aii^aii. 


IV.  Of  Self-murder. 

Yet  as  there  is  no  law  but  will  admit  of  mitigation } 
so  both  passion  and  reason  have  endeavoured  to  find  an 
exception  to  this  commandment:  the  former  is  striving 
to  quiet  a  reproving  conscience  by  various  pretences 
and  false  colours ;  the  other  clearly  explaining  the  true 
inljention  of  God's  precept,  showing  in  what  case  it  is 
lawful  to  take  away  a  man's  life.  We  may  lawfully  taice 
away  a  man's  life  in  the  case  of  self-preservation:  this  is 
so  certain  and  obvious,  that  it  can  scarcely  admit  of  any 
mistake,  when  the  danger  is  manifest  that  we  must  una- 
voidably either  give  or  receive  the  fatal  stroke.  We  may 
lawfully  kill  a  man  in  battle,  if  we  are  satisfied  that  such 
a  war  is  undertaken  by  a  state  or  kingdom  to  support  and 
maintain  its  just  rights,  or  even  sometimes  to  preserve  it- 
self or  its  allies  from  utter  ruin.  It  is  needless  to  prove 
that  magistrates  are  invested  with  a  just  authority  to  inflicc 
capital  punishments  upon  offenders,  or  that  it  is  just  to 
cut  off  the  corrupt  members  of  the  body  politic  as  well 
as  natural,  for  the  preservation  and  benefit  of  the  whole. 
'Ihe  innocence  of  that  person  is  unquestionable,  who, 
through  pure  ignorance,  or  unforeseen  and  unavoidable 
accident,  deprives  another  of  his  life  j  for  an  action,  which 
has  no  foundation  in  the  will,  is  not  properly  criminal, 
and  the  nature  of  every  action,  with  regard  to  good  and 
evilj  is  determined  by  the  intention:  so  that,  where  there 
is  no  intention  of  doing  the  action,  there  can  be  no  mo- 
rality or  immorality  in  that  action:  therefore  under  the 
Mosaical  dispensation,  a  sanctuary  was,  by  divine  ap- 
pointment, provided  for  every  one,  w'ho  was  so  inHO- 
cencly  unfortunate  as  to  kill  his  neighbour  igncrantly  and 
.it' unawares i  lest  the  avenger  of  blood  should  pursue  and 
slay  him,  before  his  innocence  should  be  sufficiently 
■  leared  up.  These  are  the  cases  wherein  the  lives  of  men 
may  be  taken  away  without  sin.  And  for  the  sake  of 
olistinguishing  these  cases  it  "is,  that  the  words  of  the 
commandment  are  thus  rendered,  Thou  shalt  do  no  mur- 
der. Murder  therefore  is  the  killing  of  a  man,  not  by 
misfortune,  but  with  design;  not  for  our  own  defence 


and  preservation  in  necessity,  but  out  of  malice  and  ha- 
tred toward  our  neighbour;  not  as  destroying  a  public 
enemy,  but  one  with  whom  we  ought  to  have  lived  under 
the  natural  ties  of  triendship  and  humanity,  or  at  least  of 
mutual  forgiveness:  not  as  bringing  a  malefactor  to  exe- 
cution for  the  preservation  of  the  commonwealth,  but  as 
cutdng  off  an  innocent  member  to  the  hurt  and  loss  of 
public  society, 

SUNDAY  X.     Part  11. 

V.  Of  Self-murder. 

What  has  hitherto  been  said  concerning  the  killing  of 
another,  must  in  proportion  be  understood  likewise  con- 
cerning self-murder.  For  no  man  has  a  right  to  antici- 
pate the  call  of  God,  or  to  bereave  the  public  of  a  mem- 
ber, by  destroying  himself.  Every  person  who  know- 
ingly and  wilfully  destroys  his  own  life,  is  guilty  of  mur- 
derj  for  God  only,  who  gave  us  our  life,  has  a  right  to 
take  it  away;  and  by  consequence  every  man,  who  offers 
violence  to  his  own  life,  doth  manifestly  invade  the  pre- 
rogative and  usurp  the  right  and  authority  of  God.  It 
is  true,  there  are  many  examples  among  the  heathens, 
who  fell  by  their  own  hands,  upon  some  pressing  extremi- 
ties; yet  their  rules,  laws,  and  reasonings,  forbid  such 
practices.  Examples  against  rules  are  of  no  authority. 
Alen  of  loose  principles,  have  always  had  false  notions 
of  liberty,  honour,  and  courage.  And  though  we  live 
in  an  age,  when  every  extravagant  and  wicked  thing  is 
justified  by  some  wretch  or  other;  yet  v/e  should  be  loth 
to  have  posterity  believe  that  this  was  the  general  sense 
and  judgment  of  our  age. 

Let  us  then  consult  the  wise;  the  laws,  thcrules,  and 
reasonings  of  the  grave  and  governing  part;  and  from 
them  we  shall  learn,  that  self-murder  was  an  abhorred 
practice;  that  whatever  pretence  is  made  to  honour  and 
courage,  it  was  but  covvardice,  fear,  and  a  mark  of  a  poor 
spirit,  that  sunk  under  the  common  calamities  of  nature: 
a  practice  to  be  abhorred  and  condemned  with  all  our 
zeal,  to  be  guarded  against  with  all  our  care,  reason  and 
i>  p 


298<  €f|C  Wi}0\t  E'Utp  of  ^m- 

reli<^ion;  walking  in  the  ways  of  God,  and  pouring  oiiC 
our  prayers  for  his  preventing  and  assisting  grace,  that 
his  fear  may  ever  be  before  us,  and  the  temptations  to 
such  impiety  may  never  overcome  us.  And  considering 
the  love  of  ourselves,  the  inhumanity  of  the  crime,  and 
the  dangers  run  by  those  who  are  guilty  of  self-murder, 
it  is  surprising  how  any  person  can  resolve  upon  such  a 
desperate  self-condemning  action;  especially  as  they  who 
murder  themselves  know  and  confess  they  are  tried  by 
the  sixth  commandment  not  to  commit  murder;  the  let- 
ter and  sense  of  the  commandment  will  reach  not  only 
his  neighbour,  but  himself  also.  Though  a  man  was 
weary  of  life,  and  sought  for  death;  as  people  in  pain  for 
ease ;  and  wearied  v^-ith  labour  for  rest;  yet  would  it  be 
unlawful  to  give  him  the  satisfaction  he  desired,  by  kill- 
ing him,  because  it  would  be  murdering  that  single  man^ 
and  because  of  the  mischiefs  which  such  a  death  brings 
upon  his  family.  Whence  we  ought  to  remark,  that  mur- 
der does  not  barely  consist  in  the  violence  that  is  offered 
to  one  against  his  will;  but  in  taking  away  a  life,  which 
he  has  no  right  to  take  away,  by  laws  human  or  divine: 
and  as  a  man  has  no  right  himself,  therefore  he  can  con- 
vey  no  right  to  another,  to  take  av/ay  his  own  life.  But 
yet  observation  proves,  that  when  men  engage  in  wicked 
practices,  and  find  they  are  brought  to  shame  or  danger, 
their  minds  are  not  equal  to  their  burden;  so  that  they 
can  bear  the  guilt,  though  not  the  shame :  this  confounds 
and  oppresses.     But 

Those,  who  have  not  the  fear  of  God,  nor  their  own 
Salvation  before  their  eyes,  should  consider  v/hat  sorrow 
and  confusion  are  unavoidably  occasioned  to  the  nearest 
friends  they  have  in  the  world,  by  parting  from  them  in 
such  a  manner.  Neither  poverty,  nor  bodily  afflictions 
are  so  hard  to  bear,  as  the  shame,  reproach,  or  infamy, 
or  even  the  apprehensions  of  such  a  woeful  death.  And 
will  you  entail  on  your  kindred  and  family  the  reproaches 
and  ill-usage  of  an  insulting  and  uncharitable  world,, 
with  perplexing  doubts  and  fears  concerning  your  condi- 
tion in  the  other  life?  What  ingratitude  is  this  to  do  mis- 
chief and  dishonour  to  those  you  love:  these  considera- 
tions have  hitherto  had  their  weight  with  heathens  i  and" 


shall  christians  break  through  all  considerations  of  their 
own  honour,  interest,  and  duty,  and  not  be  content  to  live, 
till  they  can  die  without  doing  wrong  or  mischief  to  their 
ffiends?  A  true  christian  believes,  that  the  wrath  of  God 
is  revealed  against  all  unrighteousness;  that,  without  re- 
pentance, sins  cannot  be  forgiven:  and  that  after  death 
there  is  no  repentance.  That  such  a  man  as  this,  pro- 
fessing the  faith  of  Christ  crucified,  and  covenandng 
with  God  in  baptism  to  take  up  the  cross,  and  bear  it, 
if  need  be,  to  death,  should,  in  the  impatience  of  his 
soul,  pressed  by  some  calamity,  deliberately  choose  to 
throw  his  burden  off,  by  committing  a  sin  of  which  he 
knows  he  can  never  repent,  and  venture  the  dreadful 
consequence  to  everlasting  ages;  is  what  nobody  could 
ever  reason  themselves  intu  the  belief  of,  if  the  freciuent 
practice  of  unhappy  people  did  not  convince  us  it  may 
be  perpetrated.  Therefore  it  may  be  an  useful  caution 
to  have  our  minds  prepared,  and  affections  subdued;  that 
we  may  not  be  destitute  of  succour  from  reason,  or  give 
ourselves  up  to  the  guidance  of  present  passion. 

This  is  the  lot  of  those  who  fliU  into  the  desperate 
resolutions  we  are  treating  of:  their  psssions  are  highly 
indulged  and  yielded  to;  so  that,  when  grievous  acci- 
dents befall  them,  they  know  not  where  they  are,  nor 
whither  to  turn;  they  can  bear  no  loss,  nor  fall  from  the 
condition  in  which  they  were,  but  abandon  themselves 
to  despair  of  God's  help  and  mercy.  They  place  their 
whole  happiness  in  possessing  of  riches,  enjoying  hon- 
ours, and  in  the  praise  of  men;  and  when  riches  take  to 
themselves  wings,  and  fly  away,  when  they  fall. from  their 
honours  and  dignities,  they  know  not  how  to  breathe  ia 
any  other  air,  nor  to  want  the  courtships  and  respects  that 
were  wont  to  be  paid,  not  to  their  persons,  but  to  their 
power  and  interest.  So  when  they  sink  in  their  reputa- 
tion, they  are  dejected  to  the  lowest  ebb;  are  afraid  that 
every  eye  views  them  with  contempt,  and  that  every 
tongue  is  reproaching  them.     But 

Can  this  be  a  sufficient  plea  for  self-murder?  No;  tlie 
miseries  men  endure  wiil  end  in  death  at  last,  which  may 
come  quickly;  and  the  sins  that  brought  them  to  that 
miserv  will  be  for2;iven  unon  renentanre,  be  chev  nevrj 


3ce»  i^i)c  Wlpk  Si^ntp  of  ^,Mi 

so  great  and  many:  but  the  course  they  pitch  upon  to  re- 
lieve themselves  is  a  sin  that  admits  of  no  repentance, 
and  consigns  them  to  eternal  pains  and  sorrows,  the  pun- 
ishment of  murder  in  general;  for  they  expose  them- 
selves in  a  particular  manner  to  the  greater  condemna- 
tion, by  some  particular  sentiments  and  dispositions, 
which  are  commonly  the  root  and  foundation  of  this  un- 
natural sin.  And  it  is  the  same  thing  whether  we  con- 
sume ourselves  by  a  slow  Hngering  poison,  or  dispatch 
Ourselves  by  an  immediate  death:  we  are  equally  guilty 
of  self-murder,  whether  we  knowingly  wear  away  the 
springs  of  hfe  gradually,  which  is  the  case,  when  we 
abandon  ourselves  to  wasting  grief,  or  we  cut  at  once  the 
thread  of  it  violently  asunder.  Do  not  those  men,  who 
destroy  themselves  to  avoid  present  sufferings,  resolve 
that  God  shall  not  dispose  of  them  as  he  pleaseth;  but 
that  they  will  wrest  their  lives  out  of  his  hands,  and  not 
suffer  him  to  prolong  or  continue  them  beyond  the  limits 
of  their  own  will?  If  this  be  their  language,  as  by  their 
actions  it  must  be,  what  can  be  expected,  but  that  God 
should  execute  the  fiercest  of  his  vengeance  u[)on  their 
disobedience?  If  pride,  and  envy,  and  ambition,  have 
so  much  power  over  their  minds,  that  they  will  violently 
remove  themselves  out  of  the  Vv'Ofld,  because  they  are 
not  advanced  to  a  more  advantageous  situation  in  it;  what 
can  they  reasonably  expect  or  imagine,  but  that  they 
should  feel  Solomon's  observation,  in  (he  most  extensive 
sense  of  it.  That  pride  goeth  before  destruction,  and  a 
haughty  spirit  before  a  fall  3  A.nd  what  foundation  can 
there  be  of  hope,  that  God  will'  forgive  a  flagrant  sin 
without  the  sinner's  repentance  for  the  same?  Or  is  it  to 
be  conceived,  that  a  man  should  repent  of  a  sin  in  the 
commission  of  which  he  ends  his  life?  These  are  some 
of  the  many  reasons  against  self-murder.     Yet, 

AVhen  men  come  into  these  perilous  hours,  they  are 
generally  deaf  to  all  reason,  and  listen  only  to  the  sug- 
gestions of  their  passions;  and  if  they  be  not  prepared 
beforehand  to  withstand  such  assaults,  they  seldom  do  it 
when  the  danger  approaches.  Wherefore,  it  is  more  in 
men's  power  to  be  innocent,  and  out  ofdifHculties  and 
■  str-aits,  than,  bein-g;  involved,  to  deliver  themselves  froiA 


€>f  i^df^murbci**  3oi 

the  distracted  counsels  and  su2:£:estions  of  their  des- 
pairing  ininds;  altliough  they  be  such  as  all  men 
would  have  startled  at  and  abhorred,  when  free  of 
such  distractions  :  and  I  must  add,  a  man  overwhelm- 
ed with  misery  is  not  inclined  to  ask,  or  capable  of 
taking  counsel  when  offered.  Therefore,  how  much 
safer  is  it  to  secure  men  from  such  principles  as  occa- 
sion these  perplexing  thoughts, than  retrieve  them  from 
the  power  and  influence  of  them  ?  Let  them  consider, 
that  God  is  the  best.of  beings  ;  and  that  a  being  abso- 
lutely and  necessarily  good  can  never  intend  any  thing 
unmerciful  or  cruel :  for  it  is  observable,  that  few  at- 
tempts of  this  kind  are  made,  till  religion  is  mastered, 
and  its  impressions  ct^/aced  ;  or  men  are  so  misguided 
as  to  think  these  mischiefs  may  be  done,  and  religion 
be  safe.     But 

I'hose  unhappy  people,  who  lie  under  the  dreadful 
apprehensions  of  God's  anger,  accounting  themselves 
vessels  of  wrath,  and  fitted  for  destruction,  and  not 
being  able  to  live  under  the  torment  of  that  thought, 
to  put  an  end  to  their  miserable  lives,  are  most  to  be 
pitied  .while  alive,  and  spared  when  dead  :  since  noth- 
ing can  look  so  like  distraction,  as  that  distemperature 
of  brain  which  makes  them  act  so  strangely.  AVith  such 
1  would  thus  expostulate  :  If  they  are  vessels  of  wrath 
is  this  the  v/ay  to  ease  them  }  If  they  believe  them- 
selves'consigned  to  misery  in  the  other  w'orld,  what 
do  they  get  by  throwing  themselves  into  a  place  of 
torment  before  the  time  apf)ointed  ?  This  is  to  die 
for  fear  of  deatii  ;  and  indeed  a  great  deal  more  dis- 
asterous. 

And  so,  let  me  conclude  with  a  w^ord  of  advice  to. 
condemned  criminals,  who  sometimes  attempt  to  pre- 
vent their  legal  punishment  by  dispatchingthemselves. 
Do  they  think  that  they  save  themselves  the  shame 
of  dying  j)ublicly  ?  Vain  imagination  !  What  can 
these  wretches  propose  by  failing  into  the  hands  of 
the  living  God  sooner  than  thev  need  to  do,  if  they 
lived  as  lonjz  as  Ciod  would  let  them  live?  but 
vvhat  can  more  resemble  madness,  tnan  to  believe 
that  Christ  died  for  such  as  repent,  and  believe  the 
gosncl  ;  and  vet  to  distrust  lie  died  for  me,  who  am  so 


303  €0c  W^ok  SDutp  of  ^m. 

sorry  for  my  sins,  that  I  would  give  the  world  (if  it 
were  mine)  I  never  had  offended  God,  willing  rather 
to  lose  all  the  world,  than  commit  the  like  any  more, 
and  to  purchase  the  favour  of  God  with  my  blood, 
rather  than  that  his  displeasure  should  rise  against 
me  r  Let  them  who  can  say,  this  is  not  repenting" and 
believing,  say  what  is  so ;  and  yet  this  is  the  case  of 
many  unhappy  souls.  And  what  can  be  liker  to  dis- 
traction, than  to  believe  and  repent,  to  sorrow  and 
amend  ;  and  yet  conclude  ourselves  vessels  of  wrath 
under  God's  vengeance  ? 

VI.   Of  AduUevi). 

I  have  already  show  how  far,  and  by  what  means 
any  one  injures  his  neighbour  in  his  soul  and  body; 
now,  in  the  next  place,  I  shall  declare  in  what  man- 
ner a  man  may  be  wronged  in  \ns  possessions;  of  which 
his  zvife  may  properly  be  said  to  be  the  chief:  and 
therefore  I  shall  proceed  to  shew  the  heinousness 
of  a  breach  of  the  seventh  Commandment,  where  it 
is  said.  Thou  shall  not  commit  adultery.     Because 

This  act  of  injustice  of  enticing  a  man's  wife  from 
her  husband's  bed  is  doing  wrong  not  only  to  the 
man,  but  to  his  wife  also;  forasmuch  as  she  is  there- 
by robbed  of  her  innocency,  and  deluded  into  the 
high  road  of  eternal  perdition,  by  bringing  her  into 
the  guilt  of  both  lust  and  perjury  :  and,  not  to  men- 
tion the  discredit,  which  such  a  blemish  throws  upon 
her  character,  it  most  certainly  chills  her  proper  affec- 
tions toward  her  own  husband,  and  that  seldom  fails 
to  end  in  loathings,  disgusts,  and  a  multitude  of  other 
evils,  which  of  all  others  make  the  marriage  state  the 
most  miserable.     And, 

AVhat  greater  injustice  can  be  done  to  the  hus- 
band, than  to  rob  him  of  the  love  and  faithfulness 
which  is  due  to  him  from  the  wife  of  his  bosom,  and 
overwhelming  him  (if  it  be  found  out)  with  the  most 
anxious  pains  of  jealousy  ?  Besides,  the  world  is  so 
unjust,  as  even  to  add  to  his  sorrow,  by  reproaching 
the  injured  man  with  scorn  and  contempt^  only  be- 


cause  he  is  injured.  And  it  cannot  be  called  less  than 
theft  and  robbery,  should  the  injured  husband  be  bur- 
dened with  the  providing  for  a  spurious  offspring  of  his 
wife's  adulterous  practices ;  for  such  a  child  would 
take  from  the  legitimate  :  and  therefore  it  cannot  ever 
be  satisfied  without  a  restoration  to  the  defrauded 
family  of  as  much  as  such  a  provision  has  taken  from  it. 
And  here  it  would  be  proper  to  remark,  that  under  the 
Jewish  law,  the  adulterous  were  to  be  stoned  to  death  ^ 
because  it  is  presumed,  that  no  man  can  ever  make  a 
sufficient  satisfaction  tor  so  great  an  injury  to  the  soul 
and  body  of  his  neighbour.  Other  ill  consequences 
of  this  vice  are,  that  it  propagates  sickness  and  infirm- 
ities, both  upon  men  themselves  and  their  posterities  j 
that  it  is  destructive  of  human  societv,  and  of  the  pub- 
lic welfare  i  that  it  separates  the  nearest  relations; 
lays  the  ground  of  inextricable  confusions,  and  impla- 
cable dissentions  in  families:  and  oftentimes  occa- 
sions public  contentions,  murders,  and  seditions:  so 
that  hardly  from  any  other  cause  have  issued  greater 
and  more  tragical  events.  And  this  should  warn  those 
who  continue  now  in  this  crime,  that  they  repent : 
for  though  the  Jewish  laws  is  abrogated,  yet  God's 
justice  is  still  the  same  :  his  knowledge  penetrates  the 
most  secret  parts,  and  will  he  call  men  unto  judgment, 
and  punish  them  with  death  eternal  for  unrepented 
adulteries,  which  must  be  lamented  with  a  whole  life 
of  penetential  exercises. 

Secondly-,  we  must  not  injure  our  neighbour  in  his 
goods  ;  that  is  to  say,  in  none  of  his  possessions,  whe- 
ther houses,  land,  money,  cattle,  or  any  thing  that  is 
his  property  and  right,  by  endeavouring  to  hurt  or 
damage,  or  to  defraud,  or  in  any  wise  get  any  or  them 
for  our  own  use  ;  which  includes  both  malice  and  co- 
vetousness. 

The  malice  of  this  injustice  appears,  where  no  in- 
terest or  profit  can  follow  to  the  person  who  takes 
pleasure  to  hurt,  damage,  or  destroy  the  goods  of  a 
neighbour  whom  he  hates :  an  action,  which  most 
nearly  resembles  tlie  continual  practice  of  the  devil, 
to   undo  others  without  doing  himself  any  good;  but 


much  exceeding  him  in  wickedness,  forasmuch  as  he 
only  envies- creatures  of  another  nature,  whereas  the 
maiicious  man  persecutes  those  ot  his  own  nature. — 
And 

Its  covefGiis7icss  is  most  notorious,  w^hich  will  be 
better  understood  when  considered  under  tlie  distinct 
heads  of  oppression,  theft,  and  deceit.     For 

Oppression  is  an  open  violence,  and  force  against 
our  neighbour's  goods,  and  a  sin  condemned  by  all ; 
and  even  those  that  practice  it  in  some  of  its  very 
crinainal  branches,  where  the  halter  is  not  about  their 
necks,  will  cry  aloud  against  it.  For -no  state  or  con- 
dition of  men  are  secure  from  it.  Many  rich,  honour- 
able and  powerful,  both  nations,  princes  and  subjects, 
have  been  deprived  of  their  rights,  liberties,  and  es- 
tates, by  violence  ;  and  giits,  bribes,  grandeur  and 
authority  have  too  often  corrupted  or  overawed  ajudge 
and  taken  place  of  justice  ;  in  v^hich  case,  all  persons 
concerned,  as  well  the  lawyer  that  pleads,  as  he  that 
gives  sentence,  are  guilty  of  oppression.  Again,  who- 
ever takes  advantage  of  a  poor  man's  needs,  and  ex- 
torts too  great  a  usury  from  him,  under  a  pretence  to 
supply  his  pressing  necessities;  or  a  griping  landlord, 
who  puts  his  tenants  on  the  rack  ;  ar  those  that  are  in 
anv  wise  intrusted  with  assessing,  taxing,  and  rating 
their  neighbours,  and  not  only  to  do  it  without  justice 
and  mercy,  but  too  frequently  lay  hold  of  such  oppor- 
tunities to  gratify  some  private  pique  or  resentment ; 
these,  or  any  other  extortioners,  exercise  but  different 
branches  ot  the  sin  of  oppression.     But 

Let  them  remember  the  danger  they  risk  ;  for  the 
Lord  has  declared  by  the  mouth  of  his  prophet,  that 
lie  who  hatli  oppressed  the  poor,  and  hath  spoiled  by 
violence,  shall  surely  die ;  his  blood  shall  be  upon 
hiim.  Therefore  take  the  advice  of  Solomon,  who  ex- 
horts us  not  to  rob  the  poor,  because  he  is  poor,  nei- 
ther to  oppress  thc'  afflicted  in  the  gate.  For  the 
Lord  will  plead  their  cause,  rind  spoil  the  soul  of  those 
that  spoiled  them. 


4Df  S^cfcautiins  ^rctiitotis;  305 


Vl\.  Of  defrauding  Creditors. 

The  second  sort  of  this  injustice  is  theft ;  which  is 
an  unlawful  taking,  using,  or  keeping  our  neighbour's 
property,  either  by  force  or  fraud.  The  extent  of  this 
sin  is  wide  and  deep,  and  discovers  itself  in  defrauding 
our  creditors,  or  withholding  what  is  our  duty  to  pay  or 
return,  and  in  taking  from  our  neighbour  what  he  al- 
ready possesses  j  so  that  all  debts,  stealing,  deceit,  or 
breach  of  trust,  and  deceit  in  traffic,  are  to  be  consid- 
ered as  parts  of  theft.     For 

He  who  lends  to  one  man,  and  gives  him  credit  for 
money  or  commodities,  or  accepts  of  security  for  what 
he  lends  to  another,  acquires  a  right  to  be  justly  re- 
paid according  to  the  contract :  the  debtor  hath  only- 
right  to  use  what  he  borrows  for  his  present  convenience 
or  necessity  :  but  the  property  remains  in  the  hands  of 
the  creditor,  who  hath  the  same  right  to  it,  as  when  it 
was  in  his  own  custody.  This  obliges  us  to  borrow- 
no  more  than  we  have  a  fair  prospect  of  repaying  ;  un- 
less he  that  credits  us  knows  our  inability,  and  is  wil- 
ling to  run  the  hazard  of  the  Joss.  Because  whoever 
engages  himself  in  debt,  beyond  what  he  can  reason- 
ably hope  to  repay,  takes  that  from  his  creditor  upon 
promise  of  payjnent,  which  he  knows  he  is  never  like- 
ly to  restore  him;  w-hich  is,  at  least,  as  high  an  injus- 
tice, as  if  he  had  taken  it  by  force  or  on  the  highway. 
What  shall  we  then  say  of  those,  who  refuse  and  deny 
it,  or  take  indirect  courses  either  to  abate,  or  avoid 
the  payment  of  their  lawful  debts  ?  This  is  not  only 
to  deprive  a  creditor  of  the  present  use  and  possession 
of  his  money,  but  also  of  his  property. 

The  same  is  to  be  said  of  borrowing  upon  false  or 
insufficient  securities,  such  as  bad  mortgages,  counter- 
feit pawns,  or  insolvent  bondsmen;  for  he  who  takes 
up  his  neighbour's  goods  or  money  upon  such  securi- 
ties, as  he  knows  are  incapable  of  repaying  him,  doth 
as  manifestly  wrong  him,  as  if  he  had  taken  them 
by  stealth  or  violence.  Whence,  as  our  debts  are  our 
creditors  rights,  if  we  would  be  just  debtors,  we  must 

Qq 


neither  reckon  what  we  owe  to  be  our  own,  nor  so 
dispose  of  it,  as  to  put  it  out  of  our  power  to  restore 
it  to  the  true  proprietors ;  for  in  so  doing  we  rob  and 
injure  our  creditor.     And 

They  ought  to  be  no  less  careful  to  repay  it  upon 
the  due  demand,  or  according  to  contract.  Because 
as  it  is  unjust  to  deprive  a  creditor  of  his  money,  so 
it  is  unjust  to  deprive  him  of  the  use  and  possession  of 
it,  any  longer  than  he  consents  and  agrees  to  it;  where- 
fore, such  debtors  as  put  off  their  payments  without 
their  creditors  consent,  when  it  is  in  their  power  to 
discharge  them, or  put  them  upon  fruitless  attendances, 
and  make  advantages  of  their  money  against  their 
consent,  and  beyond  their  contracts  and  agreements, 
fall  into  a  degree  of  injustice,  next  to  that  of  robbing 
and  despoiling  them  ot  it :  consequently,  by  an  indis- 
pensable rule  of  justice,  every  debtor  is  obliged  rather 
to  strip  himself  of  all,  and  cast  himself  on  the  provi- 
dence of  God,  than  by  denying  his  debts,  or  indirectly 
shifting  the  payment  of  them,  to  feather  his  nest  with 
the  spoil  of  his  neighbour's  property. 

Therefore,  when,  by  refusing  to  pay  what  we  owe, 
^'e  force  our  creditors  upon  costly  or  troublesome  suits 
to  recover  their  own  ;  or  by  pleading  protections,  or 
sheltering  ourselves  in  a  prison,  we  avoid  being  forced 
to  it  by  law;  or,  by  fraudulent  breakings,  we  neces- 
sitate them  to  compound  our  debts,  and  accept  a  p^lrfc 
for  the  whole  ;  whichsoever  of  these  ways  we  take, 
1  say,  to  deprive  our  creditors  of  their  rights,  we  are 
inexcusably  dishonest.  It  may  be,  that  by  these  or 
such  like  knavish  evasions  we  may  force  them  to  ac- 
quit and  discharge  us;  yet  we  cannot  force  God,  in 
whose  book  of  accounts  our  debts  are  recorded  as  w^el] 
as  in  theirs  :  and  it  concerns  us  sadly  to  consider,  that 
tliere  is  nothing  can  cancel  them  there,  but  only  a  full 
restitution  ;  and  that,  it  tliey  are  not  cancelled  there, 
all  the  tricks  and  evasions  in  the  world  will  never  be 
able  to  secure  us  from  a  dismal  reckoning,  and  a  more 
dismal  execution  at  the  bar  of  divine  justice. 

Ihc  same  justice,  which  obliges  men  to  what  has 
been  already  said  concerning  debts  of  their  own  con- 


<£>i  ^tml)  of  €rii$t.  307 

tracting,  calls  upon  every  one  to  discharge  those  debts 
also,  which  either  through  friendship  ft^r  their  debtor, 
or  on  any  other  account,  they  have  made  their  own 
by  being  bound  for  anotlier,  who  is  cither  incapable, 
or  unjust  enough  to  refuse  payment.  It  is  true,  the 
case  is  hard  with  the  bondsman  to  pay  for  what,  as 
we  commonly  say,  he  has  neither  ate  nor  drank  for, 
and  in  likelihood  will  detriment  his  family,  and  per- 
haps bring  him  to  the  very  brink  of  poverty  ;  but  sup- 
pose the  worst,  he  cannot  blame  the  creditor  for  these 
consequences,  whose  right  to  his  money  cannot  be  su- 
perceded by  any  act  the  debtor  can  do,  or  any  thing 
the  bondsman  can  suffer,  till  the  value  received  is  duly 
and  honestly  restored.  So  that  such  misfortunes  are 
severe  cautions  for  us  never  to  enter  into  such  engage- 
ments rashly,  or  without  good  grounds  of  security  to 
ourselves;  but  no  countenance  for  breaking  them,  on 
which  the  creditor  placed  his  chietest  confidence  : 
and  therefore  he  must  either  be  paid  by  that  means, 
or  he  is  cheated  and  betrayed.     But, 

Of  all  debts,  those  of  a  man's  own  voluntary  pro- 
mise admit  of  the  least  excuse  for  non- payment,  or 
wilful  withholding  of  them.  Does  not  David  in  his 
description  of  a  just  man  command  us,  as  it  were,  to 
pay. those  promised  debts,  though  they  had  been  made 
to  our  own  disadvantage  ?  And  as  they  include  the  wa- 
ges of  servants,  and  the  hire  of  the  labourer;  so  whoever 
delays  to  discharge  them  must  remember  the  express 
command  of  God  :  Thou  shalt  not  oppress  a  hired  ser- 
vant that  is  poor  and  needy,  w  hether  he  be  of  thy  bre- 
thren, or  of  the  strangers  that  are  in  thv  land  within  tljy 
gates.  At  his  day  thou  shalt  give  him  his  hire,  nei- 
ther shall  the  sun  go  down  upon  it,  for  he  is  poor,  and 
setteth  his  heart  upon  it:  lest  he  cry  against  thee  unto 
the  Lord,  and  it  be  sin  unto  thee. 

Ivikcwise,  where  any  of  these  offences  are  commit- 
ted in  breach  of  trust  which  is  the  case  of  servants, 
and  any  others  who  are  intrusted  with  other  men's  af- 
fairs: however  the  law  may  in  such  cases  alleviate  the 
jjunishment  yetin  conscience  thisisan  aggravation  and 
'ncrcase  of  the  guilt,  as  being  a  breach   both  of  jus- 


508  €i)C  ll^golc  ^utp  of  <3X^t 

tice  and  fidelity.  Nor  is  it  any  diminution  of  tile 
crime,  when  it  is  the  public  that  is  wronged  by  any 
unjust  act:  for  though  it  is  not  so  obviously  and  im^ 
mediately  apparent  upon  whom  the  injury  falls,  as  in 
the  case  of  private  wrongs ;  yet  the  uncertainty,  or  the 
number  of  the  persons  among  whom  the  damage  may 
chance  to  be  divided,  alters  not  the  nature  ot  the  crime 
itself  And  though  injuries  of  this  kind,  in  smaller 
instances,  are  not  perhaps,  immediately  felt  and  com- 
plained of;  yet,  when  the  public  comes  to  be  wrong- 
ed by  persons  of  large  and  extensive  power,  then  not 
only  the  crime  itself,  but  the  effects  of  it  also,  become 
greater  and  more  apparent,  than  in  the  case  of  private 
injustice. 

Vlli.    Of  Stealing. 

"When  a  man  takes  from  another  what  is  already  in 
his  possession,  then  theft  is  called  stealing:  under  which 
head  we  properly  reduce  those  most  notorious  rogues 
that  rob  upon  the  highwav,  and  those  thatforcibly  break 
in  houses  and  carry  off  their  neighbours  goods  or 
chatties;  or  also  those  little  pilfering  thieves,  whose 
fingers  cleave  to  every  little  thing  they  see  in  private  : 
against  both  whom,  in  England,  the  law  has  enacted  the 
punishment  of  death,  which  fewever  escape  that  make 
a  constant  practice  of  this  injustice;  and  nothing  but 
timely  and  sincere  repentance  can  secure  them  from 
the  eternal  punishment  of  God's  justice.  So  dear  is 
the  price  of  their  iniquity,  as  to  venture  not  only  their 
neck,  but  to  barter  their  soul  likewise  for  every  little 
trifle  they  steal  from  another,  or  buy,  or  receive,  know- 
ing it  to  be  stolen ;  which  many,  who  seem  to  abhor 
stealing,  are  guilty  of,  in  buying  such  things  a  little 
cheaper,  than  at  common  price.  Nor  must  we  con-^ 
ceal  our  neighbour's  goods;  for  if  we  find  a  thing, 
and  know  its  right  owner,  and  keep  it  for  our  own 
use,  we  cheat  him,  and  thereby  are  guilty  of  theft. — 
The  only  caution  here  needful  to  be  given  is,  that 
young  persons  especially  take  heed  of  the  beginning 
of  this  sin,  of  being  tempted  to  do  wTong  in  smaller 


cDf  bcccit  in  ttm,  G09 

matters,  in  things  that  may  seem  at  first  of  no  great  con- 
sequence, not  very  highly  injurious  to  the  person  wronged* 
nor  very  shocking  to  the  conscience  of  him  that  does 
the  injustice.  But  this  is  of  all  others  the  greatest  and 
most  dangerous  temptation.  For  few  sinners  begin  with 
the  very  highest  crimes  ;  usu-illy  being  seduced  at  first 
into  smaller  transgressions,  they  become  hardened  by 
degrees,  till  at  length  they  run  into  the  greatest  and  most 
capital  offences. 

SUNDAY  XL 

t.  Of  deceit  in  trust.  II.  Of  fraud  in  trade,  and  of  the 
rules  i?i  tragic  and  bargaining ;  to  use  plainness ^  no 
extortion  nor  oppressioUy  no  itnjust  weights  and  mea- 
sures,   nor  bad  money;  and  of  the  advantage  of 
fair  dealing.    III.  O/"  evil-gotten  goods,  disquiet  of 
conscience,  and  the  necessity  of  restitution.    IV.  Of 
our  ?ieighbou7''s  credit,   or  good  name;  including 
false  reports,  speaking  evil  of  the  dead,  censorious- 
ness,  false  witness,  public  slander,  zvhispering,  des- 
pising and  scoffing    at  infirmities,   calamities,  and 
sins:  of  tale-bearing:    and   reasons   against   these 
"vices.  V.  Of  positive  justice:  which  requires  truth, 
and   condemns  flattery,   lying,   equivocation,   envy, 
^nd  detraction.    VI.  Of  gratitude  to  benefactors. 


1.  Of  deceit  in  Trust. 

i\  EXT  to  stealing,  follows  the  sin  and  injustice  of 
Deceit;  which  I  shall  describe  under  the  heads  of  trust 
and  traffic.  v 

Breach  of  trust  includes  defrauding  and  promise- 
breaking,  and  is  a  great  sin;  for  he,  who  trusts  another, 
doth  thereby  unite  him  with  a  particular  bond  of  society 
to  himself,  upon  a  promise  to  be  served  so  far  as  he  trusts 
him.  So,  it  I  accept  the  trust  to  be  an  arbitrator  in  a 
cause,  or  an  executor  of  a  will,  or  a  guardian  to  chil- 


310  <^)c  JDfjolc  SDiup  of  ^mh 

dren,  a  factor,  or  assignee,  or  a  keeper  of  any  pledge,  I 
am  admicrcd  as  a  partner  and  a  representative  in  such 
matters,  and  my  fidelity  stands  engaged  for  my  beha- 
viour in  those  several  trusts.  Wherefore,  if  by  my  ne- 
glect I  suffer  any  of  his  trusts  to  miscarry,  I  am  dishon- 
est and  injurious  to  him:  because  I  undertook  to  do  for 
him  all  that  I  can  suppose  he  would  have  done  for  him- 
self, had  he  been  master  of  my  skill  and  capacity.  So 
that,  if  for  a  bribe  I  betray  the  trust  he  committed  to  me, 
or  convert  it  to  my  own  advantage,  I  rob  him  more  in- 
famously, than  if  I  demanded  his  purse  by  open  violence  i 
because  I  then  make  use  of  that  trust  to  betray  his  inte- 
rest, by  which  I  was  as  much  obliged  to  secure  and  de- 
fend it,  as  if  I  had  exchanged  persons,  and  his  interest 
were  my  own:  therefore,  to  betray  his  interest  for  my 
own  advantage,  when  he  had  made  me  next  his  own 
person  in  power,  is  perfidiousness  and  injustice.  This 
should  be  a  caution  to  all  those  who  have  authority, 
to  all  public  and  parish  officers,  as  well  as  to  stew- 
ards and  servants,  that  they  faithfully  discharge  their  re- 
spective trusts.  But  in  every  of  these  frauds,  where  God 
or  the  poor  are  immediately  concerned,  as  in  all  estates 
for,  and  legacies  left  in  trust  to,  pious  and  charitable  uses, 
the  theft  or  breach  of  trust  becomes  sacj'ilege  ;  the  ma- 
lignity of  which  crime  is  particularly  condemned  by  the 
sentence  of  the  Wise-man,  who  says,  It  is  a  sin  to  devour 
that  which  is  holy. 

II.  Of  Fraud  in  Trade. 

The  second  sort  of  fraud  is  in  matters  of  traffic  and 
bargaining,  \shtn  t\x.\\tv  the  buyer  or  seller  receives  any 
damage  or  loss;  for,  bargains  in  buying  and  selling  be- 
ing a  voluntary  exchange  of  interests,  we  owe  this  duty 
one  to  another,  to  deal  honestly  in  making  and  faithfully 
discharging  our  engagements.  Deliberate  or  contrived 
fraud  is  in  itself  a  crmie  of  the  deepest  malignity,  and  of 
the  most  pernicious  consequence  ;  a  sin  which  tends  to 
destroy  all  human  society,  all  trust  and  confidence  among 
men,  all  justice  and  equity,  which  is  the  support  of  the 


world,  and  without  which  no  society  of  men  can  subsist. 
And  the  breaking  through  this  obligation  by  deliberate 
fraud  is,  of  all  other  sins,  one  of  the  most  open  defiances 
of  conscience,  and  the  most  wilful  opposition  to  right 
reason  that  can  be  imagined.  Then  for  a  christian,  a 
man  that  professes  a  pure  and  more  holy  religion,  a  reli- 
gion that  commands  not  only  common  justice  and  equity 
but  singular  love  and  goodwill  toward  our  neighbour,  to 
be  guilty  of  a  contrived  and  deliberate  fraud,  which  the 
conscience  even  of  a  good  heathen  would  abhor ;  this  is  a 
greater  aggravation  of  the  crime  :  because  as  the  end  o( 
buying  and  selling  is  to  furnish  one  another  with  the  ne- 
cessaries and  conveniences  of  life  ;  both  buyer  and  seller 
have  a  right  proper  to  them,  so  to  buy  and  sell,  as  thac 
the  buyer  may  have  the  worth  of  his  money,  and  the  seller 
the  worth  of  his  commodity ;  for  otherwise  instead  of 
mutually  assisting,  we  must  necessarily  oppress  each 
other.     Therefore, 

Notwithstanding  it  may  be  a  difficult  matter  to  deter- 
mine nicely  what  the  exact  measure  is,  which  in  buying 
and  selling  ought  to  be  observed  between  man  and  man  ; 
yet  in  all  cases,  when  any  opportunity  of  dealing  presents 
itself,  it  is  but  asking  ourselves.  How  we  would  be  dealt 
by  in  the  same  circumstances  ?  And  our  answer  to  that 
is  our  duty  to  those  we  deal  with.  I  know  how  I  should 
expect  to  be  used,  if  my  neighbour  and  I  had  changed 
persons  and  circumstarkres :  my  heart  tells  me,  that  I 
should  think  it  reasonable  to  expect  such  measures  from 
him,  and  therefore  he  hath  reason  to  expect  the  same 
from  me :  when  I  consult  myself  how  I  would  be  dealt 
by, those  very  passions,  which  incline  me  to  wrong  others, 
will  instruct  me  to  do  them  justice.  Consequently,  there 
is  no  rule  in  the  world  can  be  pressed  with  fewer  incum- 
brances, or  darkened  with  less  intricacy  ;  none  that  caa 
lie  open  to  larger  use,  or  be  readier  at  present  application, 
or  more  obvious  to  all  capacities.  How  then  can  men 
pretend  to  excuse  themselves,  when  their  duty  lies  so 
plainly  before  them  :  or  would  not  do  their  duty,  when 
they  do  understand  it  ?  Therefore, 

Use  plainness  and  slmplicili)  in  all  your  dealings  :  do 
not,  by  disparaging  another's  commodity,  or  overvalu- 


312  €fjc  Wf^o\t  SDiitii  of  a^ati. 

in»  your  own,  endeavour  to  draw  on  an  advantageous 
baro-ain  ;  neither  ask  far  beyond,  nor  bid  much  below, 
what  reason  must  inform  you  to  be  the  real  worth.  Do 
not  say  you  cannot  take  less,  or  give  more,  when  you 
know  you  may  with  sufficient  profit  to  yourself.  Make 
no  false  pretences  nor  cover  what  is  true ;  but,  so  far 
as  in  you  lies,  fit  your  affirmations  and  denials  to  the  un- 
derstanding of  the  person  you  deal  with,  and  do  not  lie  in 
ambush  behind  your  words,  to  trap  and  ensnare  the  per- 
son with  whom  you  transact ;  for  not  only  that  which  is 
false,  but  that  which  deceives,  is  unjust  in  bargains. 

Do  not  impose  upon  any  man's  unskilfulness  or  igno- 
rance. So  long  as  you  keep  wilhin  the  latitude  of  lawful 
gainjyou  may  use  your  skill  against  another  man  in  mak- 
ing a  bargain  :  for  in  an  ordinary  plenty  of  commodities 
there  is  an  oniinary  price,  which  those  that  deal  in  them 
know  and  understand  j  and  when  the  contractors  equally 
undei stand  the  price,  there  can  be  no  deception  or  in- 
justice in  the  contract,  be  it  made  ever  so  hard.  On  the 
contrary,  if  he  whom  I  contract  with  be  ignorant  or  un- 
skilful, I  must  not  rate  his  want  of  understanding,  or  set 
a  tax  upon  his  ignorance  j  but  use  him  justly,  as  one 
that  reposes  a  trust  in  me,  and  casts  himself  upon  my 
.•equity  ;  for,  if  I  do  not  this,  I  am  guilty  of  injustice. 

The  same  may  be  said  where  a  man  takes  advantage 
of  another's  necessities.  When  a  poor  man  is  driven 
bv  tiis  wants,  and  forced  to  sell  his  wares  to  supply  his 
necessities;  give  him  the  price  you  would  have  done,  if 
he  wanted  your  money  no  more  than  you  need  his  goods. 
On  the  other  side,  if  the  poor  man  be  forced  to  buy  on 
trust,  increase  your  price  no  higher  than  what  makes 
you  recompense  for  the  loss,  which  by  the  rules  of  trade 
you  sustain  by  the  credit  you  give  him  ;  because  he  who 
makes  advantage  of  another's  necessities,adds  oppression 
to  misery  ;  which  is  not  only  injustice,  but  cruelty.  Nei- 
ther must  you  take  any  thing  from  the  commodity  or 
price,  for  which  you  have  bargained.  He  who  buys  a 
a  commodity  by  weight  and  measure,  bath  a  right  to  as 
much  as  the  common  standard  allows  him  :  and  to  take 
any  thing  from  the  bargain  by  false  weights  ox  measures^ 
or  adulteration^  or  by  falsly  weighing  or  measuring,  is 


Cfte  5ttJ\3antn0C  of  fair  H?caiiiis»  3i3 

no  less  than  theft.  And  he  who  sells  a  commodity  hath 
a  right  to  the  money  for  which  he  sold  it:  and  if  the 
buyer  knowingly  pay  him  iinciirrent  coin^  or  forcibly  de- 
tain from  him  any  part  of  the  price,  he  also  manifestly 
violates  the  indispensable  rules  of  justice.  Moreover, 
be  not  guilty  of  cugrossingy  or  buying  all  of  a  commo- 
dity into  your  own  hands,  with  the  sole  view  of  selling  it 
dearer,  and  thereby  to  oppress  or  distress  the  public. 
Neither  let  the  people  curse  you  for  being  the  first  that 
hath  raised  the  price  of  goods.  Deal  not  in  stolcii  goods, 
knowing  or  suspecting  them  to  be  such;  for  thereby  you 
become  as  bad  as  the  thief.  Neither  let  it  be  laid  to  your 
charge  that  you  have  taken  any  advantage  of  the  ?nistake 
or  oversight  of  the  seller:  for  vv'hoever  takes  more  than 
he  bought,  or  gives  any  thing  less  than  he  bargained  for 
is  guilty  of  theft.  And,  finally  never  just  if ij  your  deceit, 
when  you  are  detected  of  a  fraud,  by  adding  lies  to  your 
unfair  dealing:  for  a  good  and  quiet  conscience  is  to  be 
valued  above  the  greatest  gainj  and  that  man  hath  but 
little  regard  of  his  conscience,  who,  to  get  a  shilUng  more 
in  a  bargain,  will  venture  to  expose  it.     For 

The  usual  bait  of  injustice  is  gain  and  profit:  this  is 
the  common  mark  that  fraud  and  oppression  aim  at, 
though  usually  they  fly  short  or  beyond  it,  and  instead  of 
enriching  do  finally  damage  and  impoverish  men.  It  is 
indeed  known,  that  unjust  dealing  may  sometimes  raise 
a  man's  fortune;  but  it  is  as  well  known,  that  in  its  natural 
tendency  it  impairs  and  ruins  it;  because,  by  dealing  un- 
justly, he  makes  it  every  man^s  interest  to  forsake  him, 
and  sets  a  cross  upon  his  own  door  to  warn  all  custom- 
ers from  entering  therein.  Is  it  reasonable  to  suppose, 
chat  any  one  would  knowingly  have  to  do  with  a  knave, 
that  always  lies  upon  the  catch  to  cozen  him ;  with  whom 
he  can  neither  speak  nor  act  securely,  but  must  be  forced 
to  stand  upon  his  guard  continually.''  Or,  h(>w  can  a  man 
thrive,  when  nobody  cares  to  deal  with  him;  when  his 
house  is  haunted,  and  his  frauds  and  cozenages  appear 
like  sprites  at  his  door,  to  frighten  all  men  from  his  shop? 
So  you  see  that  justice  in  dealing  is  so  necessary  to  men's 
thriving  in  the  world,  that  even  they  who  are  not  honest 
are  fain  to  seem  so:  but  for  a  man  to  seem  to  be  honesr 

R  r 


314  €ljc  XBiyoic  ^ntp  of  ^m, 

is  nowise  so  secure  as  to  be  really  so;  for,  if  he  be  not 
the  event  of  things  will  unmask  and  set  him  out.  For 
no  man  can  be  secure  of  privacy  in  an  unjust  action;  let 
him  carry  it  ever  so  demurely,  one  accident  or  other 
will  draw  the  curtain  and  bring  to  light  the  fraud  and  vil- 
lainy behind  it:  so  that,  1k)w  much  soever  a  man  may 
gain  by  a  present  cheat,  he  is  sure.,  if  he  be  discovered, 
to  be  a  loser  at  the  last.  Injustice  is  as  great  an  error  in 
politics  as  in  morals,  and  doth  bespeak  a  man  to  have  as 
litde  wit  as  honesty.  The  sum  therefore  is  briefly  this: 
he  that  in  the  whole  course  of  his  life  acts  sincerely  and 
iustly,  with  a  continual  respect  to  the  reason  of  things, 
and  to  the  law  of  God;  that  carries  on  all  his  undertak- 
ings by  fair  and  equitable  means,  avoiding  all  frauds  and 
deceits,  all  base  and  unworthy  practices;  this  man  takes 
the  wisest  and  surest  course  to  succeed  in  all  his  designs, 
respecting  either  his  present  or  his  future  happiness. 
And, 

III.  Of  making  Restitution. 

If  a  man  should  thrive  by  his  fraud  and  injustice  here, 
what  comfort  can  he  take  in  his  ill-gotten  wealth,  when 
every  part  of  it  awakens  some  sad  reflection  in  his  con- 
science? Yet  this  is  the  case,  when  all  a  man  enjoys, 
when  the  very  meat  which  he  gorges,  and  the  drink  which 
he  guzzles,  the  clothes  which  he  flaunts  in,  shall  thus  up- 
braid him:  O  wretched  man!  we  are  the  price  of  thy 
innocence,  and  thy  eternal  happiness;  for  us  thou  hast 
freely  consigned  thy  immortal  spirit  to  everlasting  con- 
fusion! When  his  bags  and  coflers  cry,  guilty!  guilty! 
and  every  thing  he  enjoys  whispers  some  accusation 
against  him ;  what  comfort  can  he  take  in  the  purchase 
of  his  frauds,  oppressions,  and  cruelties?  Yet  this  is  com- 
monly the  fate  of  unjust  possessors,  who,  under  the  dis- 
guise of  a  cheerlul  countenance,  too  commonly  wear 
woeful  hearts:  The  avenging  principle  within  us  will 
certainly  do  its  duty,  upon  any  eminent  breach  of  ours; 
and  make  every  flagrant  act  of  wickedness,  even  in  this 
life,  a  punishment  to  itself.  Moral  evil  can  no  more  be 
cpmmitted,  than  natural  evil  can  be  suifered  without  an- 


gmsh  and  disquiet.  Whatever  doth  violence  to  the  plain 
dictates  of  our  reason  concerning  virtue  and  vice,  duty 
and  dn,  will  as  certainly  discompose  ^nd  afflict  our 
thoughts,  as  a  wound  will  raise  a  smart  in  the  flesh  that 
receives  it.  Good  and  evil,  whether  natural  or  morale 
are  but  other  words  for  pleasure  and  pain,  delight  and  un- 
easiness. There  is  no  need  of  arguments  to  evince  this 
truth;  the  universal  experience  and  feeling  of  mankind 
bear  witness  to  it.  For  say,  did  ever  any  of  you  break 
the  power  of  a  darling  lust,  resist  a  pressing  temptation. 
or  perform  any  act  of  a  conspicuous  and  distinguishing 
virtue,  but  that  you  found  it  soon  turn  to  account  to  your 
Did  not  your  minds  swell  with  a  secret  satisfaction,  at 
the  moment  v/hen  you  were  doing  it?  And  was  not  a 
reflection  upon  it  afterward  always  sv^eet  and  refreshing; 
health  to  your  navel  and  marrow  to  your  bones?  On  the 
contrary,  did  you  ever  indulge  a  criminal  appetite,  or  al- 
low  yourself  sedately  in  any  practice  vvhicli  you  knew  to 
be  unlawful,  but  that  you  felt  an  inward  struggle,  and 
stronger  reluctance  of  mind  before  the  attempt,  and  bit- 
ter pangs  of  remorse  attending  it?  Though  no  eye  saw 
what  you  did,  and  you  were  sure  that  no  mortal  could 
discover  k;  did  not  shame  and  confusion  secretly  lay 
hold  of  you  ?  Was  not  your  own  conscience,  instead  of  a 
thousand  witnesses  to  you? 

Since  therefore  injustice  is  a  heinous  sin,  it  necessarily 
follows,  that  when  a  man  deals  unjustly  by  another,  he 
must  either  resolve  to  undo  his  own  act,  or  to  run  the 
hazard  of  being  undone  for  ever:  the  former  of  which 
is  a  ridiculous  vanity,  and  the  latter  a  desperate  madness. 
What  a  vanity  is  it  for  a  man  to  do  what  he  resolves  to 
undo,  to  slander  with  a  purpose-  to  vindicate,  and  cheat 
with  a  resokition  to  refund;  that  is,  to  do  any  evil  thing 
with  a  purpose  to  be  never  the  better  for  so'  doing  ?  And 
seeing  every  wilful  act  of  injustice  binds  men  over  to 
eternal  punishment,  and  nothing  but  restitution  can  re- 
lease from  that  sad  obligation;  it  follows  that  he,  who 
deals  unjustly  by  others,  without  an  intent  to  make  rcsti-r 
tution,  doth  by  his  own  act  wilfully  oblige  himself  to 
endure  eternal  torments,  and  the  loss  of  heaven*.  And 
for  the  same  reason,  that  justice  and  ec^uitv  is  necessary 


31G  €^c  Wf\oic  SDutp  of  ^&\u 

to  be  practised  at  all;  for  the  same  reason,  whenever 
any  failure  has  been  made  in  the  practice  of  these  duties, 
restitution  ought  to  be  made  to  the  persons  who  have 
been  wronged.  For  repentance  necessarily  supposes  a 
desire  that  the  offence  had  never  been  committed.  And 
the  only  possible  evidence  of  the  sincerity  of  that  desire 
is  the- making  of  restitution,  wherever  it  can  be  done  in 
reaHty  and  with  effect.     Therefore, 

Before  we  can  hope  for  pardon,  we  must  resolve  on 
restitution.  Concerning  which,  observe  that  it  is  that 
pure  of  justice  to  which  a  man  is  obliged  by  some  former 
contract,  or  a  foregoing  fault  by  his  own  or  another  man's 
act,  either  with  or  without  his  will.  The  borrower  is  bound 
to  pay;  and  much  more  he  that  steals  or  defrauds.  In 
the  case  of  stealing,  there  is  an  injury  done  to  our  neigh- 
bour and  the  evil  still  remains  after  the  action  is  past; 
therefore  for  this  v/e  are  accountable  to  our  neighbour, 
and  we  are  to  take  the  evil  off  from  him,  or  else  he  is  an 
injured  person  and  a  sufferer  all  the  while;  and  that  any 
man  should  be  the  worse  for  me,  by  my  act  and  intention, 
is  against  the  rule  of  equity,  of  justice,  and  of  charity: 
I  do  not  that  to  others,  which  I  would  have  done  to  my- 
self; for  I  grow  rich  upon  the  ruins  of  my  neighbour. 
So  that,  if  the  wrong  1  do  to  another  man  be  such  as  is 
reparable,  I  must  resolve  to  repair  it,  or  perish  eternally. 
He  who  does  not  repair  an  injury  when  he  is  able,  does 
every  moment  continue  to  repeat  it;  and  though  the  first 
was  transient,  and  died  in  the  commission;  yet,  if  it 
leaves  a  continual  evil  behind  it  upon  the  good  name  or 
estate  ot  my  neighbour,  I  am  as  much  obliged  to  remove 
the  evil  from  him,  as  I  was  not  to  bring  it  upon  him;  and 
while  I  neglect  to  remove  it,  I  wilfully  continue  the  evil 
upon  him,  and  in  so  doing  continue  to  do  him  harm. 
IV hen  I  rob  or  defraud  a  man  of  his  estate,  or  any  part 
of  it,  the  sin  doth  not  cease  with  the  act  of  stealth  or  co- 
zenage, or  violence,  which  ends  or  expires  in  the  com- 
mission; but  continues  so  long  as  the  damage  or  evil  ef- 
fect of  it  remains:  while  he  suffers  in  his  estate  by  my 
act,  and  it  is  in  my  power  to  repair  it,  I  continue  injuring 
him.  Wherefore,  our  sin  can  never  be  pardoned,  till  we 
have  restored  what  vy-e  have  unjustly  took  or  wrongfully 


Of  making  ^csftitution.  si7 

detained  :  which  we  must  really  perform  when  we  ars 
able.  This  doctrine,  besides  its  evident  and  apparent 
reasonableness,  is  derived  from  the  express  words  of 
scripture,  reckoning  restitution  to  be  apart  of  repent- 
ance, necessary  in  order  to  the  remission  of  our  sins  :  if 
the  wicked  restore  the  pledge,  give  again  that  he  had 
robbed,  &c.  he  shall  surely  live,  he  shall  not  die.  And 
the  practice  of  this  part  ot  justice  is  to  be  directed 
by  these  rules  following:  that  person,  who  is  a  real 
cause  of  doing  his  neighbour  wrong,  whether  by  com- 
mending or  encouraging  it,  by  counselling  or  com- 
manding it,  by  acting  it,  or  not  hindering  it  when 
he  might  or  ought,  by  concealing  it,  or  receiving  it, 
is  bound  to  make  restitution  to  his  neighbour,  if 
without  him  the  injury  had  not  been  done,  but  was 
done  by  him  or  his  assistance  ;  because  by  him  his 
neighbour  is  made  worse,  and  therefore  is  to  be  put 
into  that  state  from  which  he  was  forced.  That  per- 
son who  intends  a  small  injury  to  his  neighbour,  and 
acts  it,  and  by  it  a  greater  evil  accidentally  comes, 
is  obliged  to  make  an  entire  reparation  of  all  that 
injury  which  he  intended,  and  of  that  which  he  intend- 
ed not  j  which  yet  was  only  consequential  upon  the 
former  act  going  further  than  he  at  first  proposed  it  ; 
because  his  original  mischief  was  the  cause  thereof. 
Whoever  hinders  a  charitable  person  from  giving  alms 
to  a  poor  man,  is  tied  to  restitution,  if  he  hindered 
him  by  fraud  or  violence.  Whoever  refuses  to  do  any 
part  of  his  duty,  without  a  bribe,  is  bound  to  restore 
that  money,  which  he  has  unjustly  taken.  Such  as 
by  act,  or  word,  or  sign,  either  fraudulently  or  vio- 
lently does  hurt  to  a  neighbour's  body,  life,  goods, 
good  name,  friends,  or  soul,  is  bound  as  far  as  is  pos- 
sible to  be  done,  to  make  restitution  in  the  several  in- 
stances. The  adulterous  person  is  tied  to  make  pro- 
vision for  the  children  begotten  in  unlawful  embraces, 
that  they  may  do  no  injury  to  the  legitimate  by  receiv- 
ing a  common  portion  ;  and,  if  the  injured  person 
demands  money,  he  must  satisfy  him  with  money.  So 
the  murderer  is  bound  to  restitution,  by  allowing  such 
a  maintenance  to  the  children  or  near  relations  of  the 


318  €fjc  Jt^fjolc  E^iitp  of  ^m. 

deceased,  as  they  have  lost  by  his  death,  considering 
and  allowing  for  all  circumstances  of  the  man's  age  ' 
and  health.     The  slanderer  and  backbiter  who  hath 
really  lessened  the  fame  of  his  neighbour  by  fraud  or 
violence,  is  bound  to  restore  it  by  a  confession  of  his 
fault,  giving  testimony  of  his  innocence  or  worth,  do- 
ing him  honour,  or  making  him  recompence  by  mo- 
ney.    Whoever  hath  wounded  his  neighbour,  is  tied 
to  the  expences  of  the  surgeon  and  other  incidents, 
and  to  repair  whatever  losses  he  sustains  by  his  disa- 
bility to  work  or  trade:  and  the  same  is  in  the  case  of 
false  imprisonment:  in  which  and  all  other  cases, the 
injured  person  is  to  be  restored  to  that  perfect  and 
good  condition  from  which  he  had  been  removed  by 
fraud  or  violence,  so  far  as  we  are  able.     A  ravisher 
must  repair   the  tempor-al  injury   done  to  the  maidj 
and  give  her  a  dowry,  or  marry  her  if  she  desire  it  -, 
because  this  restores  her  into  that  capacity  of  being  a 
good  wife,  which  by  the  injury  was  lost,  as  far  as  it 
can  be  done.     Such  as  rob  a  neighbour  of  his  goods,  or 
detain'  any  thing  violently,  or  fraudulently,  are  bound 
not  only  to  restore  the  principal,  but  all  its  fruits  and 
profits,  which  would  have  accrued  to  the  right  owner 
during  the  time  they  detain  them.  Thuo  the  sacrilegious, 
cheaters  of  men's  inheritances,  unjust  judges,  false  wit- 
nesses and  accusers  ;  those  that  do  fraudiently  or  vio- 
lently bring  men  to  sin,  that  laugh  at  and  disgrace  vir- 
tue, that  persuade  servants  to  run  away,  or  suddenly  to 
quit  their  places,  or  commend  such  purposes  ;  violent 
persecutors  of  religion  in  any  instance,  and  all  of  the 
same  nature,  are  all  in  justice  obliged  to  make  restitu- 
tion.    And,  in  like  manner,  he  who  has  wronged  so 
many  (as  m  the  way  of  daily  trade)  that  he  knows  not 
in  what  measure  he  has  done  it,  or  who  they  are,  must 
redeem  his  fault   by  alms  and  largesses  to  the  poor, 
according  to  the  value  of  his  wrongful  dealing,  as  near 
as  he  can  judge,    Whoever  has  contracted  debts  must 
as  soon  as  he  can,  discharge  them  :   for  as  we  read  that 
Jesus  Christ  pronounced   salvation  to    the  house  of 
Zaccheus  in  the  same  day  that  he  had  made  restitu- 
tion ;  so,  it  we  do  likewise,  we  have  the  same  hope 
that  he  will  grant  us  his  salvation. 


(Ot  fala'c  Hcjiortisf,  '^19 


IV.  Of  false  Reports. 

The  fourth  branch  o(  7ieg at ive  justice  concerns  the 
Credit  of  our  neighbour ;  because  every  member  of 
human  society  has  a  right  to  credit  and  a  fair  charac- 
ter, if  deserving,  among  his  neighbours  and  acquaint- 
ance :  for  who  will  trust  a  man  of  a  lost  reputation,  or 
who  would  willingly  have  any  society  with  one  in 
Avhom  he  cannot  confide  ?  So  that  there  is  nothing  gen- 
erally more  valuable  to  men  than  their  reputation,  or 
good  name,  which  is  rather  to  be  chosen  than  riches  ; 
and  it,  as  a  precious  ointment,  perfumes  wherever  it 
spreads  :  therefore  the  wisest  and  best  men  have  been 
always  very  tender  of  preserving  it  in  themselves,  and 
good  christians  ought  consequently  to  make  great  con- 
science of  taking  it  wrongfully  from  others ;  because 
a  man's  ability  to  do  good  to  himself,  to  his  friends 
and  neighbours,  the  success  of  his  affairs,  the  com- 
forts and  interests,  and  most  of  the  conveniences  of 
life,  yea  and  sometimes  life  itself,  depend  upon  the 
credit  a  man  has  obtained  among  his  neighbours  :  and 
therefore  whoever  is  {juiltv  of  defaminafhis  ncic^hbour 
docs  m  effect  the  same  thing  as  to  defraud  him  of  his 
property  ;  for  so  much  reputation  is  always  so  much 
power.  I  shall  therefore  shew  the  nature  and  extent 
of  this  sin. 

A  man's  credit  is  impaired  and  injured  by  false  re- 
ports :  under  which  head  I  shall  include  the  spread- 
ing, knov/ingly  and  maliciouslv,  false  reports  concern- 
ing any  person  ;  either  for  some  private  advantage  to 
ourselves,  or  out  of  envy  to  him,  or  in  wav  of  revenge 
for  some  conceived  affront.  But,  let  what  will  be 
the  cause,  this  is  a  sin  of  the  deepest  .die,  and  con- 
demned among  the  most  detestable  crimes,  where  it 
is  declared  in  scripture,  that  all  liars  shall  have  their 
part  in  the  lake  that  burneth  with  fire  and  brimstone  : 
and  our  Saviour,  w'hen  the  Pharisees  spread  false  ac- 
cusations against  him,  told  them  that  they  imitated 
their  father  the  devil  ;  who,  when  he  speaketh  a  lie, 
speaketh  of  his  own  ;  for  he  is  a  liar  and  the  father  Qf. 


320  Cljc  Wf^oic  ^llt^  of  SljBait. 

it.  But  there  are  still  lower  degrees  of  this  vice,  whicli 
as  they  are  less  scandalous,  so  there  is  more  danger  ot 
men's  falling  into  thera  :  such  are  the  carelessly  spread- 
ing of  accusations,  when  we  do  not  certainly  know 
whether  they  be  true  or  false ;  calumny,  defama- 
tion, slander,  evil-speaking  backbiting,  tale-bearings 
rash  judgment,  and  the  like.  Among  things  incon- 
sistent with  the  profession  of  a  christian,  the  apostle 
reckons  maliciousness,  debate,  malignity,  whispering, 
backbiting,  wrath,  strife,  hatred,  variance,  emulation, 
envying,  railing,  evil-surmisitig,  bitterness,  anger,  cla- 
mour, and  evil-speaking;  and  declares  that,  if  any 
man  seem  to  be  religious,  and  bridleth  not  his  tongue, 
but  deceiveth  his  own  heart,  this  man's  religion  is  vain. 
Our  Saviour  likewise  admonishes  us :  Judge  not,  that 
ye  be  not  judged. 

It  may  be  asked,  whether  it  be  lawful  to  speak  ill 
of  the  dead  ?  and  the  answer  is,  that  it  either  must  be 
lawful  in  some  cases  and  under  proper  restrictions, 
or  we  must  condemn  all  historians  (the  sacred  ones 
not  excepted)  who  have  transmitted  the  faults  as  well 
as  the  virtues  of  the  dead  to  posterity.  There  is  a  teni 
derness  due  to  the  memories  of  those,  who  are  no  lon- 
ger in  a  capacity  to  speak  for  themselves  :  and  there- 
fore we  ought  to  be  very  careful  not  to  charge  any 
crimes  upon  them,  of  which  we  have  not  strong  and 
authentic  proofs,  either  from  personal  knowledge,  or 
from  persons  of  unsuspected  veracity.  Where  there 
is  even  a  faint  probability,  that  the  fact,  of  which  they 
are  accused,  might  be  otherwise  than  it  is  represented; 
there  we  ought  to  be  silent.  But  where  the  facts  are 
so  notorious,  that  they  admit  of  no  doubt ;  so  flagrant- 
ly bad,  that  they  need  no  aggravation  ;  there  we  ought 
to  consider,  that  there  is  a  curse  denounced  upon  the 
wicked,  that  their  rnemories  should  rot :  as  there  is  a 
promise  to  the  righteous,  that  they  should  be  had  in 
everlasting  remembrance,  and  their  memories  be  em- 
balmed." It  is  wrong  likewise  to  speak  evil  of  the 
dead,  for  the  sake  ef  evil-speaking,  without  a  view  to 
the  information  of  the  living 

Under  this  head  also  we  must  include  the  careless 


and  rash  custom  of  spreading  censorious  and  imcharit- 
able  reports  to  the  disadvantage  of  our  neighbour, 
without  knowing  whether  there  be  any  truth  in  the 
accusation,  or  any  just  ground  and  foundation  for  the 
censure  ;  and  this  is  the  mother  of  innumerable  sorts 
of  calumny;  detraction,  slander,  evil-speaking,  back- 
biting, tale-bearing,  rash  judgment,  and  publishing 
any  thing  of  our  neighbour  that  is  really  true,  yet  need- 
less, and  contrary  to  the  laws  of  charity,  declaring  their 
neighbour's  real  faults  to  his  disadvantage,  without 
serving  the  puspose  of  any  true  benefit  either  to  him 
or  others :  for  this  is  against  the  express  command. 
Thou  shalt  not  go  up  and  down  as  a  tale-bearer  among 
thy  people.  The  apostle  ranks  back-biters,  with  the 
black  crimes  of  those  who  are  given  up  to  a  reprobate 
mind,  and  which  in  the  judgment  of  God  are  worthy 
of  death  ;  and  he  puts  slanderers  and  revilers  with 
those  that  shall  not  inherit  the  kingdom  of  God  ;  and 
when  he  reckons  up  the  sins  of  the  last  times,  evil- 
speakers  are  in  the  list  of  that  black  catalogue.  St. 
Peter  joins  evil-speaking  with  malice,  hypocrisy,  and 
envy,  offsprings  of  hell;  and  notwithstanding  the 
highest  pretences  to  religion.  St.  James  assures  us,  that 
he  that  bridles  not  his  tongue,  that  man's  religion  is 
vain ;  and  because  it  is  contrary  to  that  wise  dictate 
of  nature,  of  doing  to  others  as  we  would  they  should 
do  to  us,  it  is  an  open  violation  of  the  christian 
doctrine  of  charity,  and  is  a  sign  of  a  weak  mind, 
which  is  not  able  to  bear  the  lustre  of  merit  and  vir- 
tue. And  here  J  cannot  but  observe,  with  too  much 
truth,  that  those,  who  know  a  great  deal  ot  ill  of  them- 
selves, are  apt  to  suspect  ill  of  every  body  else.  Thou 
thoughtest  wickedly,  that  I  was  such  a  one  as  thyself; 
is  the  character,  which  the  psalmist  gives  of  an  immor- 
al person.  They  accuse  people  of  w*ickedness,  which 
they  do  not  know  to  be  true ;  and  censure  them  for 
their  intentions,  which  they  cannot  know  to  be  true. 
Their  talk  is  a  constant  satire  upon  others,  and  their 
actions  a  living  satire  upon  themselves  :  their  foul  lan- 
guage is  the  overflowings  of  a  much  fouler  heart.  It 
is  the  mark  of  a  mean  and  cruel  temper,  unworthy  of  a 

S  s 


3«i'i  €i)c  IDljolc  SDut^j  of  ^a\u 

man,  to  delight  in  wounding  our  neighbour,  or  to 
widen  those  wounds  which  have  been  made  by  others. 
If  we  have  any  talent  for  saying  keen  and  satirical 
things,  let  us  be  superior  to  the  talent  we  possess,  by 
shewing  how  little  stress  we  lay  upon  it  when  it  comes 
in  competition  with  our  good  nature.  Let  us  have 
no  recourse  to  low  stratagems,  at  once  to  cover,  and 
yet  discharge  our  little  spite.  And  take  it  for  granted, 
whatever  pleasure  we  may  feel  in  giving  utterance  to 
ill-natured  suggestions,  there  is  a  much  greater  in  sti- 
fling them.  This  frequently  puts  on  the  appearance 
of  friendship,  and  is  ushered  in  with  great  commenda- 
tions; that  the  wound  which  is  given  may  be  deep 
and  sure.  Nevertheless,  let  whatever  false  reasons  be 
given  for  this  practice,  it  is  always  a  breach  of  the 
great  duty  of  charity,  and  it  is  a  mark  of  false  devo- 
tion to  tear  in  pieces  the  reputation  of  those  that  op- 
pose our  designs,  and  to  think  to  make  an  agreeable 
oflcring  to  God  of  what  we  sacrifice,  either  to  our  in- 
terest, revenge,  or  jealous  tempers.  For,  except  some 
instance  of  justice  or  charity  requires  it,  we  ought  not 
to  expose  our  neighbour's  real  faults,  because  we  are 
not  willing  that  all  is  true  of  ourselves  should  be  ex- 
posed to  public  view.  What  commendation  does  he 
deserve,  who,  at  the  same  time  that  he  has  too  much 
good  sense  to  think  well  of  the  worthy,  has  too  much 
charity  to  speak  ill  ot  them,  when  there  is  no  neces- 
sitv  for  it  ?  And  it  is  contrary  to  that  love  we  owe  to 
our  neighbour,  which  should  make  us  ready  to  con- 
ceal all  things  that  are  defective  in  him,  and  which., 
if  known,  may  tend  to  lessen  that  good  name  and  re- 
putation he  hath  obtained.  Where  a  man's  vices  only 
hurt  himself,  and  terminate  in  his  own  person,  there 
we  have  no  right  to  publish  them  ;  because  we  can 
answer  no  good  end  thereby  :  but,  where  they  affect,^ 
or  may  affect  others,  it  is  our  duty  to  warn  as  many  as 
we  think  proper,  a  due  regard  being  had  to  our  own 
safety.  Only  let  us  take  this  caution  along  with  us  : 
before  we  endeavour  to  deceive  others,  let  us  be  sure 
we  are  not  deceived  ourselves.  Let  us  therefore 
Incline  altvays  to  the  favorable  side,  when  things 


#f  6cArin0  faUc  J^itnc^^.  323 

are  doubtful.  If  you  should  be  mistaken  on  the  cha- 
ble  side,  God  will  overlook  your  mistake,  and  ac- 
eept  your  charity.  Endeavour  to  divert  such  discourses, 
and  discourage  such  sort  of  conversation  by  all  pru- 
dent means ;  as  to  urge  what  we  can  in  our  neigh- 
bour's vindication  :  but  if  the  matter  is  too  evident  to 
be  denied,  we  may  endeavour  to  diminish  the  guilt  of 
it,  by  imputing  it  to  ignorance  or  surprise,  or  to  the 
strength  of  temptation,  and  by  owning  that  the  best 
people  might  have  found  difiiculties  in  such  dangerous 
circumstances  and  temptations.  And  we  must  not 
shew  any  pleasure  or  satisfaction  in  what  is  related  to 
our  neighbour's  prejudice,  lest  we  encourage  the  de- 
tractor, and  become  partakers  with  him  in  his  sin. — 
But  nothing  is  more  necessary,  in  order  to  master  this 
reigning  sin,  than  a  firm  resolution  never  to  speak  the 
least  ill  of  any  one  ;  for  whoever  gives  himself  the  lib- 
erty to  publish  the  evil  he  knows  of  another,  and  talkN 
with  pleasure  of  such  faults,  though  known  by  everv 
body,  may  be  likely  to  fall  into  real  detractions.  Be- 
cause, where  the  power  and  corruption  of  nature  is 
strong,  it  is  difficult  to  stop;  besides,  by  indulging 
small  neglects  we  fortify  our  evil  inclinations,  and  by 
deo^rees  contract  a  habit  of  defamation,  and  exchange 
the  amiable  quality  of  smcerity  for  deceitand  falsehood. 
I  do  not  know  \vhat  pleasure  men  of  this  stamp  may 
take,  in  supposing  themselves  to  stand  clear  of  those 
vices,  which  they  charge  upon  others.  But  this  1  dare 
venture  to  say,  that  the  same  meanness  and  littleness 
of  soul,  which  makes  them  so  inquisitive  to  know,  so 
glad  to  hear,  and  so  industrious  to  spread  any  fault  of 
others,  would  make  them  commit  the  very  same,  pro- 
vided they' had  the  same  temptations  and  complexion. 
For  vice  proceeds  from  nothing,  but  the  meanness  and 
baseness  of  a  depraved  soul.  To  this  class  of  ill-natur- 
ed persons  tiiose  must  be  reduced,  who  love,  as  they 
express  it.  to  speak  their  minds  upon  all  occasions  ; 
privile'ged  talkers,  affronting  those  above  them,  in- 
sulting those  beneath  them,  and  displeasing  every  bo- 
dy. But  if  they  will  always  speak  freely  of  what  the}-* 
think;  they  should  first  take  care  to  think  justly,   u< 


324  €J)e  30l)oie  ST^utp  of  ^m. 

they  ought,  tenderly  of  others,  humbly  and  soberly  of 
themselves. 

This  should  be  well  considered  also,  by  those  who 
make  no  scruple  o^  bearing  false  zvifness  2Lg2.\n%\.  their 
neighbour  in  a  court  of  justice,  or  wherever  his  per- 
son, property,  or  reputation  may  thereby  be  injured  : 
such  a  one  is  the  unrighteous  witness,  that  sells  him- 
self to  work  evil  in  the  sight  of  the  Lord  ;  whose 
crime  increases  in  proportion  to  the  evil  done  thereby 
to  his  neighbour,  and  therefore  was  forbid  by  God 
himself;  and  the  offender  is  adjudged  to  suffer  the 
same  punishment  he  would  by  false  witness  and  per- 
jury have  brought  upon  his  neighbour.  So  that,  if  we 
are  called  to  give  public  testimony  between  man  and 
man,  a  sincere  respect  to  truth  will  engage  to  a  care- 
ful recollection,  before  we  give  our  testimony  upon 
the  matter:  it  will  dispose  to  lay  aside  affection  on 
the  one  hand,  and  prejudice  on  the  other,  and  impar- 
tially to  speak  the  truth  without  disguise  or  conceal- 
ment. For  though  we  are  not  bound  in  every  case  to 
speak  the  whole  truth  ;  yet  when  a  matter  depends  in 
whole,  or  in  part,  upon  our  evidence,  we  are  bound 
not  only  to  avoid  all  falsehood,  but  also  not  to  omit 
any  thing  which  may  give  light  to  the  true  merits  of 
the  cause  5  for  such  concealment  has  the  nature  of  a 
lie,  because  partial  evidences  may  have  the  same  evil 
effects,  as  those  evidences  have,  which  are  directly 
false.  For  we  are  not  obliged  to  bear  no  witness  at 
all  against  our  neighbour;  we  are  only  to  bear  no 
false  witness.  This  rule  extends  to  giving  testimo- 
nials and  characters  of  servants,  or  candidates  for  any 
employment.  To  give  them  no  character  is  to  all 
intents  and  purposes  the  same,  as  giving  them  a  bad 
one:  and  to  give  them  a  good  character  upon  the 
whole,  when  they  do  not  deserve  it,  is  to  be  easy  and 
good  natured  at  the  expence  of  truth  and  justice. — ■ 
And 

Let  not  those,  who  make  a  scruple  to  bear  false  wit- 
ness where  they  think  their  neighbour  directly  con- 
cerned m  his  life,  property,  reputation-,  or  otherwise, 
yet  make  a  slight  of  violating  truth  in  common  con- 


<©f  di)!mibet  anti  SDcfatuntiou*  325 

Vefsation,  and  too  frequently  aggravate  their  slanders 
with  i?ivuh'ous  railifigs  and  differ  reproachesy  think  that 
they  shall  escape  the  judgment  of  God:  for  this,  no  less 
than  the  preceding  injury  of  bearing  false  witness,  is 
threatened  with  the  loss  of  heaven  hcreafterj  as  well  as 
disqualifies  them  from  the  communion  of  Christ's  church 
here  upon  earth.  And  though  it  be  nowise  aggravated, 
it  would  be  well  for  those,  who  are  guilty  of  such  evil 
devices,  to  remember  that,  if  we  hastily  put  an  uncertaia 
story  out  of  our  power  by  making  it  public,  we  may 
prove  false  witnesses  of  a  scandal,  to  many  who  take  it 
upon  our  authority,  without  having  inclination  or  oppor- 
tunity to  examine  the  grounds  on  which  we  told  it. 

Beside  this,  we  should  guard  against  that  too  common 
sin  of  whisperings  or  spreading  any  report  to  the  disad- 
vantage of  uur  neighbour,  under  a  pretence  of  enjoining 
secrecy;  and  this,  God  knows,  is  not  in  regard  to  our 
neighbour,  but  to  prevent  ourselves  from  being  discov- 
ered to  be  the  authors  thereof;  and,  by  that  means  of 
working  in  the  dark,  the  slander  like  a  secret  poison  be- 
comes incurable,  before  the  injured  person  can  discern  it: 
and  therefore  may  justly  be  accounted  one  of  the  most 
incurable  wounds  of  the  tongue,  undermining  all  society, 
and  too  frequently  robbing  families  of  their  peace,  and 
innocent  persons  of  their  good  name:  it  separates  chief 
friends;  and  therefore  the  tongue,  that  is  given  to  this 
wicked  practice,  may  be  properly  said  to  be  set  on  fire 
of  hell. 

SUNDAY  IX.   Part  11. 

Thus  I  have  given  you  the  nature  and  extent  of  this 
sin;  and  shall  now  show  you  some  of  the  steps  toward 
it,  and  the  principal  motives  that  should  deter  us  from 
its  commission.  And  as  in  another  case  it  is  said, 
where  there  are  no  receivers,  there  would  be  no  thieves; 
so,  did  not  men  encourage  tale-bearing  and  whispering, 
there  would  be  no  slanderers.  And  thousrh  we  do  not 
prompt  them  to  this  wickedness,,  yet,  if  we  are  ready  to 
credit  slanderous  reports,  we  encourage  the  wicked  per- 
son, whose  intention  finishes  in  the  breach  of  his  neigh- 


326  €5c  JDljolc  aDiit^t  of  Strait* 

bour's  character.  Therefore  as  such  a  one^s  accusation 
is  no  just  ground  of  belief  in  us,  so  we  are  guilty  of  in- 
justice to  our  neighbour  to  believe  the  reported  evil. 
But,  if  we  not  only  believe,  but  scruple  not  to  become 
a  party  in  the  slander  by  publishing  the  same  thing,  and 
it  may  be  with  some  addition,  as  a  story  that  has  been 
told  us,  we  also  incur  the  guilt,  and  are  liable  to  the  pu- 
nishment of  the  whisperer.  Then,  from  the  very  na- 
ture and  constitution  of  human  society,  there  arises  ori- 
ginally, in  the  reason  of  things,  a  strong  argument  why 
men  ought  to  govern  their  words  as  well  as  their  actions; 
for  by  the  mutual  intercourse  of  both,  human  society  is 
preserved;  and  by  injurious  speech,  as  well  as  by  unjust 
actions,  that  general  trust  and  confidence,  that  mutual 
charity  and  good  will  are  destroyed,  on  which  depend  the 
welfare  and  happiness  of  mankind.  The  constitution  of 
every  human  society  bears  some  resemblance  to  the 
frame  of  the  natural  body:  and  as,  in  the  natural  body, 
all  division,  disagreement,  and  disunion  of  the  members 
tend  necessarily  to  the  destruction  and  dissolution  of  the 
whole:  so,  in  proportion,  in  all  communities  and  socie- 
ties of  men  whatsoever,  the  contention  and  animosities, 
the  disorders  and  distractions,  arising  from  slander,  cal- 
umny, defamation,  uncharitableness,  and  other  instances 
of  licentious  speech,  are  mevitably  of  very  pernicious 
effect.  And  it  is  often  of  mischievous  consequence  to 
the  person  himself  that  indulgeth  his  folly.  The  wise 
authors  of  the  book  of  Wisdom  and  Ecclesiasticus  ex- 
press themselves  clearly  on  this  head:  The  ear  of  jeal- 
ousy heareth  all  things,  and  the  noise  of  whisperings  is 
not  hid:  therefore  restrain  thy  tongue  from  backbiting; 
for  there  is  no  word  so  secret  that  shall  go  for  nought, 
and  the  mouth  that  belie th  slayeth  the  soul.  He  that  can 
rule  his  tongue  shall  live  without  strife ;  and  he  that  hateth 
babbling  shall  have  less  evil:  rehearse  not  unto  another 
that  which  is  told  unto  thee:  and  thou  shalt  fare  never 
the  worse:  whether  it  be  to  a  friend  or  a  foe,  talk  not  of 
other  men's  lives  j  and  if  thou  canst  without  offence,  re- 
veal them  not:  for  he  heard  and  observed  thee,  and  when 
time  Cometh  he  will  hate  thee:  if  thou  hast  heard  a  word, 
kt  it  die  with  thee,  and  behold,  it  wjll  not  burst  thee 


<Bt  Mav^tt  nnb  defamation.  327^ 

The  natural  punishment  therefore  of  a  licentious  and  un- 
bridled tongue  is  the  inconveniencies  it  is  very  apt  to 
bring,  in  the  course  of  things,  upon  the  persons  them- 
selves. This  is  the  natural  ill  consequence  of  this  prac- 
tice, to  the  persons  themselves  who  are  guilty  of  it. 
But  the  sinfulness  of  it  appears  principally  in  the  dam- 
age it  does  secretly  to  others.  Slander  and  defama- 
tion is  a  pestilence  that  walketh  in  darkness,  and  a  se- 
cret stab  against  which  there  is  many  times  no  pos- 
sibility of  defence.  Another  and  a  more  powerful  mo- 
tive to  oblige  men  to  restrain  licentious  speech,  is  the 
consideration  of  its  inconsistency  with  a  due  sense  of 
religion.  Therefore  St.  Paul  reproves  with  great  se- 
verity such  persons  as  wander  from  house  to  house,  be- 
ing tattlers,  and  busybodies,  speaking  things  which  they 
ought  not.  And  lastly,  another  reason  against  calumny 
and  detraction  is  the  consideration  of  ourselves  beins:  all 
of  us  subject  to  error.  I  speak  not  here  of  the  ill  cha- 
racter which  is,  and  ought  to  be  given  of  all  open  vice 
and  manifest  unrighteousness.  But  men,  who  have  dif- 
ferent notions  and  apprehensions  of  things,  are  very  apt 
to  cast  reproach  upon  each  other,  not  for  their  vices,  but 
for  their  different  understandings.  And  the  same  frailty 
which  in  a  man  of  the  same  sect  or  party  shall  be  no 
blemish  at  all,  shall  in  a  person  of  a  different  party  be  the 
most  unpardonable  crime.  i3ut  the  greater  and  still  more 
inexcusable  degree  of  this  partiality  is,  when  men  cast 
reproach  and  contempt  upon  others,  for  what  is  truly 
commendable i  for  doing  what  perhaps  was  their  duty  to 
do;  for  being  wiser,  or  more  charitable,  or  more  scru- 
pulous and  conscientious  than  themselves.  Our  Saviour 
forbids  this  censoriousness  toward  others,  under  the  pe- 
nalty of  being  more  strictly  judged  ourselves:  Judge 
not,  that  ye  be  not  judged.  And  concerning  opprobri- 
ous and  reproachful  language  to  a  man's  face,  he  says. 
Whosoever  shall  say  unto  his  brother.  Thou  fool,  shall 
be  in  danger  of  hcll-fire:  much  more,  against  malicious 
backbiting  and  uncharitable  detraction,  would  he  have 
used  the  like  severity  of  expression.  The  reason  is, 
because  such  kind  of  detraction  and  defamation  is  really 
more  injurious,  and  more  difficult  to  be  guarded  agaiust. 


and  of  more  extensive  effect  than  any  other  way  of  doing 
wrong  to  our  neighbour.  I  conchide  therefore  with  this 
declaration  of  our  Lordj  I  say  unto  you  that  every  idle 
word  (that  is,  every  malicious  word)  that  men  shall  speak, 
they  shall  give  an  account  thereof  in  the  day  of  judg- 
ment: for  by  thy  words  thou  shalt  be  justified,  and  by 
thy  words  thou  shalt  be  condemned.     And 

Therefore  let  us  not  only  avoid  the  more  gross  means 
of  slander,  but  also  take  care  never  to  strike  at  a  man's 
reputation,  by  despising  and  scoffing  him;  especially,  if 
another  should  be  encouraged  thence  also  to  scorn  and 
scoff  at  his  neighbour,  either  on  account  of  some  human 
infirmities,  providential  calamities,  or  even  for  his  very 
sinsi  for  in  so  doing  we  do  him  a  great  injury.  And 
perhaps  most  men  feel  more  in  the  whole  of  their  life 
from  the  scornful  reproofs  of  the  wealthy,  the  despite- 
fulness  of  the  proud,  taundng  sarcasms,  and  little  in- 
stances of  ill  will,  neglect  and  contempt,  than  they  do 
from  the  more  solid  evils  of  life.  You  must  exasperate 
a  man,  when  you  scorn  and  make  a  jest  of  him,  as  think- 
ing him  not  of  consequence  enough  to  be  hated.  For 
such  is  the  nature  of  men,  they  had  rather  be  thought  vi- 
tious  than  ridiculous:  they  can  bear  you  should  hate  them 
for  their  vices;  but  they  cannot  endure  you  should  ridi- 
cule them  for  their  follies. 

If  we  scoff  at  a  man  for  the  deformity  of  his  body, 
disagreeableness  of  his  face,  the  folly  or  weakness  of  his 
understanding;  v/e  lay  that  to  his  charge  which  he  can- 
not help;  and  at  the  same  time  impeach  the  wisdom  and 
justice  of  God,  who  thought  good  to  deny  him  those  ex- 
cellencies of  the  body  and  mind.     And 

1  he  same  reason  forbids  us  to  reproach  any  person  for 
those  aflhctions  of  body  and  mind,  which  are  accidental 
to  all  men  under  the  providence  of  God,  who  for  wise, 
just,  and  good  reasons,  corrects  the  children  of  men 
when  and  how  he  sees  proper:  and  therefore  we  ought 
not  to  judge  what  are  his  motives  for  so  doing,  but  search 
our  own  .hearts  and  repent,  lest  our  sins  may  deserve  the 
likelpunishment;  and  instead  of  persecuting  ^them  whom 
God  hath  smitten,  and  by  our  talk  grieving  them  whom 
v-hath  wounded,  we  should  well  consider  how  our  Saviour 


reproves  such  evil  practices:  Suppose  ye  (says  he  to 
the  censorious  Jews)  that  these  GaUleiins  were  sinners 
above  all  the  Galileans,  because  they  suffered  such  things; 
I  tell  you,  nay;  but,  except  yc  repent,  ye  shall  all  like- 
wise perish. 

In  fine,  whatever  we  ourselves  are  subject  to  should 
never  be  the  subject  of  our  derision  in  another:  so  that 
the  very  sins  of  our  neighbour  are  no  just  excuse  for  our 
contempt  and  scoffing;  but  instead  of  reproach  they 
should  excite  our  compassion.  Bear  then  with  the  faults 
of  those  about  you,  as  you  expect  they  should  bear  with 
yours;  faults,  which  frail  nature  cannot  well  guard  against, 
and  which'therefore  good  nature  should  overlook:  be  just 
to  their  merits,  charitable  to  their  failings,  and  tender  to 
their  misfortunes;  because  if  we  have  not  fallen  into  the 
same  or  the  like  faults,  it  is  not  our  own  strength,  but 
God's  more  special  grace,  that  preserves  us.  If  a  per- 
son, who  in  the  main  has  led  a  good  life,  should  yet,  con- 
trary to  the  general  tenor  of  it,  be  guilty  of  some  unac- 
countable weakness,  it  should  teach  us  to  be  watchful 
and  circumspect;  lest  we,  who  think  we  stand,  should 
also  fall.  The  miscarriages  of  a  good  man,  which  give 
an  ill-natured  pleasure  to  httle  minds,  sugs^est  to  every 
great  mind  the  most  melancholy  ideas  of  the  weakness 
of  human  nature,  in  general,  but  no  spiteful  or  venomous 
reflections  against  his  weakness  in  particular.  There- 
fore, upon  the  whole,  he  that  would  insinuate  any  thing 
from  such  cases  to  his  neighbour's  disadvantage,  is  guil- 
ty of  great  injustice  to  his  credit.  In  which  he  robs  him 
qf  what  is  most  valuable  in  this  life;  and  for  which,  it 
may  be,  he  can  never  make  a  sufficient  restitution:  for, 
■where  shall  we  go  to  recall  our  invidious  speeches.''  Or, 
how  is  it  possible  to  suppose,  that  all,  who  have  heard 
our  slanders  before,  shall  either  hear,  or  be  willing  to  be- 
lieve, our  public  recantations.?  And  if  that  cannot  be 
done,  it  is  certain  we  can  have  no  assurance  of  having 
repaired  the  injury  done  to  our  neiiijhbour's  reputation. 
We  are  obliged,  by  all  the  laws  of  God  and  man,  to  do 
all  in  our  power  to  restore  that  good  name  we  have  blast- 
ed 5  or  we  cannot  hope  that  God  will  pardon  us,  whose 
eyevS.afe  open  to,  and  will  punish,  every  wicked  thought, 
as  well -as  deeds  and  words.     Thereforcj 

T  t 


330  <ti)c  mi}ok  ^ntp  of  9^eM. 

To  conclude  this  point  of  negative  justice,  let  me  ex- 
hort you  not  so  much  as  to  wish  or  think  evil  of  your 
neighbour;  for  the  same  law  that  forbids  us  to  hurt  com- 
mands us  to  love,  and  not  to  hate,  envy,  or  wish  any  evil 
even  to  our  enemies.  So  that  nowithstanding  we  bridle 
our  tongue,  and  lend  no  hand  in  any  violent  oppression 
of  our  neighbour,  we  stand  guilty  before  God  for  every 
malicious  desire  or  pleasure  we  take  at  his  misfortunes. 
Keep  thy  heart,  says  Solomon,  with  all  diligence;  for  out 
of  it  are  ,the  issues  of  life:  because  none  but  the  pure  in 
heart  shall  see  God. 

V.  Of  positive  Justice. 

Having  largely  shown  in  the  foregoing  particulars, 
how  a  man  may  do  an  injury  to  his  neighbour,  I  shall 
now  proceed  to  what  divines  call  positive  Justice,  or 
giving  that  to  our  neighbour  which  he  of  right  can  de- 
mand of  us  as  his  due.  And  therefore  I  shall  consider 
this  branch  of  justice,, //V^Y,  as  it  regards  all  men  in  gen- 
eral; and  then,  as  it  respects  each  in  his  proper  station 
of  life.     Thus 

Truth  must  take  place  in  all  our  promises  and  engage- 
ments: because,  where  Ave  were  at  full  liberty  before, 
promises  oblige  us,  and  give  our  neighbour  a  right;  and 
we  should  never  allow  ourselves  to  make  them,  unless 
there  be  an  intention  to  put  them  in  execution.  There- 
fore, before  any  one  resolves,  let  him  thoroughly  consi- 
der the  matter  he  resolves  upon,  and  of  the  arguments 
that  may  be  urged  for  and  against  it.  Let  him  consider 
his  own  temper  and  humour,  when  he  doth  resolve.  Let 
him  make  his  resolutions  as  particular  as  may  be;  not 
only  resolving  upon  the  end,  but  upon  the  means  like- 
wise of  attaining  that  end.  And  above  all,  let  him  be 
prudent  in  his  resolutions,  and  not  burden  himself  Vv'ith 
unnecessary  promises  or  engagements.  To  engage  to 
do  a  thing,  when  we  cannot  accomplish  it,  or  have  it  not 
in  our  intention,  is  really  to  injure  our  neighbour,  and  to 
wrong  our  own  souls  at  the  last  day.  And  as  we  must 
be  supposed  to  promise  what  we  are  able  to  perform, 
and  what  we   suppose   to  be   lawful;  so,  if  it  appears 


dtherwlse,  we  must  repent  of  our  rashness,  and  not  add 
sin  to  sin,  by  executing  a  rash,  unlawful  act.  Hence  it 
is  plain,  that  no  promise  can  be  made  in  bar  of  all  future 
fccontingencies,  nor  release  a  man  for  that  which  the  pro- 
vidence of  God  makes  much  more  his  duty.  In  short, 
it  is  to  speak  as  we  think,  to  do  what  we  pretend  and  pro.- 
fess,  to  perform  what  we  promise,  and  really  to  be  what 
we  would  seem  and  appear  to  be  to  all  about  us.  Yet 
this  no  wise  implied,  that  we  are  obliged  to  tell  everv 
man  all  our  mind^  but  that  we  must  never  declare  any 
thing  coiurary  thereto.  We  may  conceal  as  much  oT 
ourselves,  as  prudence,  or  any  other  good  reason  requires; 
but  we  must  not  put  on  a  disguise,  and  make  a  fake  ap- 
pearance and  empty  show  of  what  we  are  not,  either  by 
word  or  deed.  I  fear  most  of  that  compliment,  which 
is  current  in  common  conversation,  is  contrary  to  this 
virtue:  because,  for  the  most  part,  it  is  nothing  but 
words,  to  fill  up  the  emptiness  of  discourse;  and  a  pre- 
tence of  that  kindness  and  esteem  for  persons,  which  ei- 
ther in  truth  we  have  not,  or  not  to  the  degree  that  our 
expressions  seem  to  import;  which,  if  done  with  design 
is  what  we  call  flattery:  a  very  odious  sort  of  insincerity, 
and  so  much  the  worse,  because  it  abuses  men  into  a  vain 
and  foolish  opinion  of  themselves,  and  an  ill-grounded 
confidence  of  the  kindness  and  good  will  of  others  to- 
ward them;  and  therefore  sinful.  Civility  is  fit  to  be 
professed  and  practised  to  all;  but  profession  of  respect 
and  esteem  is  another  thing;  and  when  there  is  nothin"- 
to  answer  it,  it  is  inconsistent  with  the  candour  and  sim- 
plicity of  a  disciple  of  Christ.  Commendations  given 
to  men,  which  we  think  they  do  not  deserve,  or  flattering 
them  upon  excellencies  they  are  not  possessed  of,  if  they 
pass  with  us  for  words  of  course  now,  will  not  pass  so 
easily  in  the  day  of  the  Lord.  By  throwing  an  undis- 
tinguished glare  of  praise  on  every  object,  we  perceive 
no  object  in  its  just  and  genuine  light.  He  v/ho  com- 
n\pnds  every  one,  in  efi^jct  commends  no  one.  An  un- 
distinguishing  praise  confounds  the  characters  of  men,  a:i 
well  as  an  undistinguishing  censure:  it  does  not  follow, 
that  we  ought  to  speak  well  of  every  body  promiscuously 
and  in  general;  because  we  ought  to  make  a  distinction 
where  there  is  a  difi^erence.     So 


332  €f)c  Wi)o]t  ^iitp  of  ^m. 

Speaking  every  one  truth  with  his  neighbour  has  ever 
been  acknowledged,  by  men  of  all  conditions,  to  be  our 
necessary  and  indispensable  duty.  Heathens,  as  well  as 
christians,  men  of  all  ranks  and  professions,  of  all  sects* 
and  religions  whatever,  have  agreed  in  this,  that  there  is 
an  eternal  obligation  founded  on  the  nature  of  things, 
which  every  man  that  attends  to  the  dictates  of  his  rea- 
son and  conscience  cannot  but  own  and  be  sensible  of, 
that  our  words  should  be  agreeable  to  our  thoughts]  and 
have  been  sensible  that  li/i?ig,  or  endeavouring  to  deceive 
each  other,  is  a  base  and  mean  practice,  unworthy  the 
dignity  of  a  rational  creature,  and  highly  displeasing  to 
God,  who  has  given  us  the  noble  faculty  of  speech  to 
this  very  end,  that  it  might  be  the  interpreter  of  our 
thoughts  to  each  other.  The  proper  notion  of  a  lie, 
therefore,  is  an  endeavour  to  deceive  another  by  signi- 
fying that  to  him  as  true,  which  we  ourselves  think  not 
to  be  so,  in  the  ordinary  way  of  communicating  our 
thoughts,  even  though  they  should  be  signified  by  nods 
and  gestures.  And  again,  if  a  man  thinks  a  thing  not 
to  be  true,  and  yet  declares  it  to  another  as  certain  j 
though  in  the  event  the  thing  should  chance  to  prove 
true,  yet  since  he  knew  it  not,  and  believed  it  not  to  be 
so,  his  act  is  still  the  same,  and  may  properly  be  called 
a  lie.  God  expresses  himself  highly  offended  with  those 
that  practise  lying  and  falsehood:  and  proclaims  a  de- 
testation of  them:  Lying  lips  are  an  abomination  to  the 
Lord.  Put  away  lying,  says  the  apostle j  lie  not  one  to 
another,  but  let  every  man  speak  truth  with  his  neighbour. 
We,  who  worship  the  God  of  truth,  ought  to  speak  truth: 
to  use  plainness  and  sincerity  in  all  our  words;  to  abhor 
falsehood  and  dissimulation,  and  those  more  refined  ways 
of  lying  by  equivocation  of  words,  and  secret  reserva- 
tions of  our  minds,  on  purpose  to  deceive  the  innocent. 
In  a  word,  that  man  who  can  dispense  with  himself  as 
to  moral  duties,  who  makes  no  conscience  of  telling  a 
lie,  or  breaking  his  word,  what  badge  soever  he  may  wear, 
what  title  soever  he  may  enjoy,  it  is  as  impossible  that  such 
a  man  should  be  a  true  christian,  as  it  is  to  reconcile  the 
God  of  truth  and  the  father  of  lies.  Yet,  as  all  untruths 
cannot  be  properly  reduced  under  this  sin,  let  it  be  ob- 


<Df  tit^Ctt  bUC  to  ail  ^t\U  333 

served,  that  it  is  no  lie  to  repeat  a  known  falsehood 
in  the  way  of  a  narrative,  if  a  man  mentions  it  not  as 
his  own  sense,  but  declares  it  to  be  false  at  the  same 
time.  And  if  a  sick  person  would  refuse  a  medicine, 
likely  to  be  of  service  to  him,  if  he  was  acquainted 
what  it  was,  a  physician,  a  parent,  or  a  friend,  may 
lawfully  endeavour  to  deceive  him  by  any  method 
consistent  with  truth.  Or,  if  a  matter  be  intrusted 
with  me  as  a  secret,  and  another  would  fain  discover 
it,  who  has  no  right  to  know  it;  if  by  silence,  or  by 
a  partial  but  true  account,  lean  divert  his  inquiry,  it 
will  be  no  falsehood.  But  it  is  not  lawful  to  lie  for 
God,  or  for  the  greatest  advantage  to  our  neighbours 
or  ourselves  i  for  lying  in  any  kind  is  a  violation  of 
truth,  which  the  best  end  cannot  justify  :  because  we 
must  not  do  evil  that  good  may  come.  Therefore, 
though  facetious  lies  may  not  be  a  direct  breach  upon 
charity,  yet  they  are  upon  truth,  and  weaken  men'fj 
regard  for  it :  and  though  such  inventions  may  pro- 
duce some  mirth  and  entertainment  for  the  company, 
yet  they  can  give  none  in  the  reflection  applied  to  our- 
selves :  and  upon  reflection  they  only  gain  us  the  re- 
putation of  impertinent  liars. 

Is  it  not  strange  then,  that  a  man  is  scarcely  to  be 
found  that  speaking  the  truth  from  his  heart  ?  as  it 
neither  God  nor  man  were  able  to  find  him  out  ?  But 
as  it  is  a  common  observation,  there  are  few  liars  but 
at  some  times  discover  their  own  folly,  and  thereby 
become  the  contempt  and  reproach  of  all  sober  and 
well-meaning  men  ;  and  as  no  arts  or  craftiness  can 
hide  it  from  God,  who  seeth  the  heart,  and  knoweth 
our  thoughts  long  before,  and  as  he  is  the  God  of  truth, 
■will  certainly  punish  it,  as  he  has  promised  with  fire 
and  brimstone  ;  so  if  any  one  w^ould  live  comfortably 
and  creditably  here,  and  avoid  God's  vengeance  here- 
after, he  must  put  away  lying  upon  any  acccout  what- 
ever.    And 

Not  only  truth,  but  courtesy  or  good  behaviour,  is 
due  to  all  men,  from  the  highest  to  the  lowest  station 
of  life :  because  a  crabbed  morose  temper  has  more 


.334-  €&c  tO^oU  ^ut^  Of  SK^an* 

lias  more  the  resemblance  of  a  brute  than  an  indica- 
tion of  a  rational  creature.     Yet 

The  proud  and  ambitious  man,  who  looks  down 
with  a  Pharisaical  disdain  upon  his  fellow-creatures, 
and  refuses  common  civility  to  other  men,  should  re- 
member that  the  Lord  maketh  us  all,  both  high  and 
low,  rich  and  poor,  and  can  humble  him  that  exalteth 
In'mself.  And  I  scarce  know,  in  any  one  instance, 
where  men  so  generally  concur  to  execute  God's  pro- 
vidence, as  in  pulling  down  those  mighty  men,  who 
had  used  them  contemptuously,  when  God  begins  to 
visit  them  with  adversity. 

We  must  also  treat  our  neighbour  with  meekness, — 
Be  patient,  says  the  apostle,  toward  all  men ;  never 
rewarding  evil  for  evil,  or  railing  for  railing;  no  not 
in  our  zeal  tor  the  cause  of  religion;  because  meek- 
ness of  heart  is  a  condition  without  which  we  can- 
not be  admitted  into  the  presence  of  God.     And 

Without  this  virtue  there  can  be  no  peace,  good 
neighbourhood,  love,  nor  affection  in  any  state  or  fam  • 
ily  ;  because  an  angr^j  bi^awling  man  can  neither  be  a 
good  friend  nor  companion  :  wherefore  Solomon  ad- 
vises us  not  to  make  friendship  with  an  angry  man, 
and  not  to  go  with  a  furious  man  ;  and  declares, 
Jt  is  better  to  dwell  in  a  w?ilderness  than  with  a, con- 
tentious and  angry  woman.  And  whoever  rightly 
considers  what  our  Saviour  says,  that  such  a  one  is 
in  danger  of  hcll-iire,  cannot  easily  give  way  to  this 
sin,  which  is  too  often  attended  with  horrid  oaths, 
cursings,  execrations,  and  blasphemies:  aad  as  this 
is  the  language  of  hell,  they  that  use  it  cannot  be  fit 
for  heaven.  Therefore  take  advice  of  the  apostle  : 
J^et  all  bitterness,  and  wrath,  and  anger,  and  clamour, 
and  evil-speaking,  be  put  away  from  you,  with  all 
malice. 

VI.  Of.  gratitude  lo  Benefactors. 

He  also,  who  doth  a  good  turn,  deserves  and  merits 
of  him  that  receive  it ;  and  he  hath  a  right  to  what  he 
deserves.     Gtatitude  consists  in  an  equal   return  of 


<0f  "i^tatmitlc  to  22>cnc(acto^.^.  335 

benefits,  if  we  are  able  ;  and  of  thanks,  if  we  are  not. 
Consequently,  every  receiver  is  debtor  to  his  benefac- 
tor y^\it\\\tx  spiritual  or  corporal.  And  we  must  not 
only  acknowledge  the  benefit  received,  and  pray  to 
God  for  him  ;  but  he  owes  him,  when  he  hath  oppor- 
tunity a  suitable  return.  And  though  my  benefactor 
gives  me  his  benefit  freely,  as  having  no  need  of  it  him- 
self, or  not  so  much  as  I,  and  therefore  cannot  legally 
demand  a  repayment  of  it;  yet  whatsoever  he  gives  me, 
he  deserves  of  me  :  and  if  ever  circumstances  change, 
■and  he  hath  my  need,  and  1  his  ability,  I  am  in  con- 
science as  much  obliged  to  repay  it,  as  if  he  had  lent  it 
me  upon  legal  security;  because  in  this  case  my  abil- 
ity is  security  for  the  benefit  I  owe  him,  and  his  need 
is  a  just  demand  of  it:  and,  since  what  he  hath  mer- 
ited of  me  is  his  due,  I  am  unjust,  if  I  do  not  repay  him 
so  far  as  I  am  able,  when  his  necessity  requires  it.  Yet 
if  either  I  am  not  able  to  repay  him,  or  he  hath  no  oc- 
casion for  it,  I  am  in  justice  to  express  my  gratitude 
in  thankful  acknowledgements,  and,  by  all  the  servi- 
ces I  can  render  him  to  express  a  willingness  to  make 
him  a  full  return.  Thus,  as  in  matter  of  debt,  he,  who 
cannot  pay  all,  must  compound  and  pay  so  far  as  he  is 
able  ;  ^o,  in  the  matter  of  benefits,  he  who  cannot  make 
a  complete  requitals,  is  obliged  in  justice  to  make 
some  composition,  and  pay  so  much  as  his  ability  ex- 
tends to  ;  and,  if  he  can  do  no  more,  to  give  thankful 
words  for  benefits  received,  which  generous  benefac- 
tors esteem  the  noblest  return  :  so  he,  who  receives 
benefits,  without  some  thankful  acknowledgement, 
acts  the  part  of  a,  swine,  tliat  greedily  devours  the 
acorns,  and  never  looks  up  tovv-ard  the  tree  whence 
they  drop :  and  he  who  requites  benefits  with  inju.- 
rics,  acts  the  part  of  Satan,  who  '^g.uld  fain  have 
thrown  that  blessed  Boingout  of  J^avcnVs^vho  created 
and  placed  him  therein.  t  \ 


SUNDAY  XII. 

I.  Oj  charity  or  love  to  our  Neighbour's  soul  and 
body,  as  it  respects  our  affections,  shexving  the  ef- 
JectSi  motives,  and  pleasantness  of  this  duty  j  and, 
11,  As  it  respects  our  actions,  shelving  in  zvhat  casesy 
and  hotv  to  admonish  the  vicious,  and  how  to  behave 
tozvard  those  that  are  sick,  in  prison,  or  persecuted, 
zcith  a  caution  to  those  that  prosecute  an  offender^ 
go  to  law,  or  imprison  an  insolvent  debtor.  III.  Of 
charity  to  mens  goods,  including  almsgiving;  xvith 
the  manner,  object,  pi^oportion,  and  reward  of  that 
duty.  IV.  O/' charity  to  our  Neighbour's  credit,  and 
reputation,  zvith  rules  to  perform  it :  including,  V. 
Peacemaking,  going  to  law,  and  loving  our  ene- 
mies. 


I.  Of  Charity  to  our  Neighbour. 

X  HE  second  general  branch  of  our  duty  to  our  neigh- 
hour  is  Charity.  By  Charity,  I  do  not  mean  only- 
almsgiving;  for  that  is  only  one  branch  of  it,  and 
one  outward  expression  of  this  duty  :  I  mean  the  most 
liberal  sentiments  and  the  most  enlarged  affections 
toward  all  mankind.  A  charitable  man  will  endea- 
vour to  see  every  thing  through  the  mirror  of  good 
nature,  which  mends  and  beautifies  all  objects,  with- 
out altering  any.  Far  from  surmising  evil,  where 
there  is  none,  he  will  rather  think  no  evil  where  there 
really  is;  judging  it  better  to  err  through  a  good  na- 
tured  credulity,  than  through  an  undistinguishing  sus- 
picion. He  will  never  hate  any  body  or  community 
of  men,  provided  there  be  nothing  immoral  in  their 
profession,  liciwever  he  may  dislike  some  individuals 
in  it.  He  wijl  not  pass  a-  hard  precipitate  censure  upon 
a  whole  nation  or  country.  Can  any  thing  good  come 
out  of  Na|6reth  ?  was  a  low,  confined,  ungenerous 
thought :  froodness  is  not  limited  to,  or  excluded  from 
any  place  ;  the  good  are  diffused  throughout  all  na- 


(Df  (jB^ritp*  337 

tions,  all  sects,  all  persuasions,  all  ranks  and  orders  of 
men.     True  charity  ever  dwells  with  a  largeness  of 
soul,  which  takes  in  all  mankind  ;  sincerely  wishing 
that  all,  who  arc  in  any  material  error,  may  embrace 
the  truth ;  and  all  that  embrace  it,  may  hold  a  pure 
faith  in  a  pure  conscience.     In  short,  true  charity  is  to 
detest  nothing  but  vice ;  and  to  despise  nothing  but 
contracted,  illiberal  notions.     This  is  the  charily^  or 
the  love  of  our  neighbour  which  consists  in  doing  all 
good  offices,  and  shewing  kindness  toward  our  neigh- 
bour both  in  our  afeciions  and  in  our  actions^  is  a  duty 
to  which  we  are  disposed  by  the  frame  of  our  nature, 
and  our  inclination  to  society,  in  which  there  can  be 
no  pleasure  n&r  advantage,  without  mutual  love  and 
compassion.  This  is  the  best  expression  ot  love  toward 
God,  since  our  neighbour  is  (-lod's  creature  and  his 
image,  and  the  object  of  his  love  and  mercy.     And 
this  is   the   particular  command. our  blessed  Saviour 
urged  upon  his  disciples  so  earnestly,  as  if  he  required 
nothing  else  in  comparison  thereof:    A  new  command- 
tnent  1  give  unto  you,  that  ye  love  one  another.    This 
is  the  proper  badge  and  cognizance  by  which  the  dis- 
ciples of  Jesus  were  to  be  distinguished  from  the  dis- 
ciples of  any  other  profession  ;  so  that  in  the  begin- 
ning of  Christianity  this  virtue  was  so  well  practiced, 
that  the   very  heathens   did  admire  and  say,  Behold 
how  these  christians  love  one  another !  Though  this 
commandment  may  be  supposed  to  have  some  founda- 
tion in  nature,  yet  it  is  by  our  Saviour  so  mud},  en- 
larged as  to  the  object  of  it,  having  extended  it  to  all 
mankind  ;  so  greatly  advanced  as  to  the  extent  of  it, 
even  to  the  laying  down  our  lives  for  one  another ;  so  ef- 
fectually taught,  so  mightily  encouraged,  so  .very  much 
urged  and  insisted  on,"^  that  it  may  very  well  be  called 
a  new  commandment :  for  though  it  was  not  altogether 
unknown  to  mankind  before;  yet  it  was  never  taught 
in  this  manner,  nor  so  much  stress  laid  upon  it  by  any 
other  appointment.     Therefore  Christ  says,  By  this 
shall  all  men  know  that  ye  are  my  disciples  if  ye  have 
love  one  to  another. 
The  charity  of  our  affeclions  disposes  us  to  love  our 
'"     U  n 


neiMibour  in  such  a  manner,  that  if  he  be  virtuous, 
it  will  make  us  esteem  him  ;  if  he  be  honest,  but  weak 
in  judgment,  it  Avill  raise  pity  and  succour;  if  he  be 
wicked,  it  will  incline  us  to  pious  admonition  in  order 
to  reclaim  him  :  if  he  receives  good,  it  will  make  us 
rejoice  ;  if  he  receives  evil  which  he  cannot  redress,  it 
\\  ill  make  us  take  pity  on  him;  if  we  can,  it  will  make 
us  relieve  him,  by  supplying  his  necessity,  or  by  hiding 
his  disgrace,  if  it  be  deserved,  which  is  concealing  our 
neighbour's  defects ;  and  by  wiping  it  off,  where  it  is 
not  deserved,  which  is  vindicating  his  reputation  or 
good  name.  When  he  is  our  inferior,  it  will  make 
us  affable  and  courteous ;  if  our  equal,  it  will  make 
us  candid,  and  ready  to  maintain  a  good  correspon- 
dence ;  if  our  superior,  respectful  and  submissive  ;  if 
we  receive  good  from  him,  it  will  maTce  us  thankful, 
and  desirous  to  requite  it ;  if  we  receive  evil,  it  will 
make  us  slow  to  anger,  easy  to  be  intreated,  ready  to 
forgive,  long-suffering,  and  merciful  when  we  are  just- 
ly angry. 

Jn  this  description  of  charity  toward  our  neighbour 
iii  included  a  desire  to  do  all  the  good  in  our  power  to 
their  soulsj  bodies,  goods,  and  a^edit.  And  first,  this 
should  make  us  concerned  for  the  salvation  of  their 
souls,  and  put  us  upon  means  to  recover  them  from  a 
state  of  sin  and  unbelief.  The  next  branch  of  charity 
regards  the  bodies  of  men,  to  which  we  are  to  wish 
all  health  and  welfare.  AVherefore  observe,  that  al- 
though natural  blemishes  and  defects,  such  as  lameness 
or  crookedness,  the  want  of  our  senses,  or  the  dispro- 
portion of  our  parts  or  features,  render  our  bodies  less 
useful,  or  less  graceful  and  lovely,  and  do  not  only  up- 
braid us  to  ourselves,  but  create  a  contemptible  opin- 
ion of  us  in  the  minds  of  others,  the  suspicion  of  which 
is  apt  to  grieve  and  afHict  our  minds;  charity  requires 
us  not  to  contemn  men,  not  to  upbraid  or  reproach 
them,  upon  the  account  ot  any  bodily  infirmity  ;  but 
to  render  them  all  respect,  which  the  graces  and  vir- 
tues of  their  minds  are  worthy  of.  The  body  is  not 
the  man,  but  the  immortal  mind  that  inhabits  it; 
even  as  the  richest  diamonds  often  wear  the  roughest 


€f)c  <efffct.sf  of  <J^fjiiintp.  339 

coats.  So  that  such  natural  blemishes  arc  infelicities, 
which  men  cannot  prevent  and  rectify  ;  and  therefore 
to  deride  and  expose  them  for  any  blemish  in  their 
composition  is  to  fling  salt  into  their  wounds,  to  fret 
and  inflame  their  miserable  condition.  Nor  must  our 
desires  for  our  neighbour's  welfare  stop  here  ;  tor 
whoever  does  not  wish  that  his  neighbour's  goods 
and  credit  mav  thrive  and  prosper,  can  never  be  said 
to  love  his  neighbour  as  himself. 

So  when  the  love  of  God  secures  our  own  duty; 
"when  it  makes  us  earnestly  concerned,  that  all  the 
world  should  be  influenced  by  the  same  divine  flame, 
and  that  our  neighbour  should  become  a  fit  object  ol  in- 
finite mercy  :  when  we  are  sensibly  touched  with  the 
blindness  and  obstinacy  of  wicked  christians;  and 
endeavour  by  proper  methods  to  cure  their  ignorance 
and  to  remove  their  great  indifference  as  to  the  busi- 
ness of  religion  :  when  we  are  careful  to  propose  and 
establish  the  rules  of  piety  in  our  famihes,  and  among 
our  friends  and  relations :  w^hen  our  discourse  and 
conversation  are  edifying :  when  we  recommend  it 
by  our  ow^n  example,  and  by  our  prayers  tor  the  con- 
version of  sinners,  and  for  the  perseverance  of  the  righ- 
teous :  when  we  conceal  all  things  that  may  offend 
the  weak,  and  publish  w^hatever  may  tend  to  increase 
the  love  of  virtue  :  when  we  take  all  occasions  to 
praise  those  that  live  well,  to  honour  them  before  the 
world,  and  to  give  them  the  preference  to  those  fa- 
vours we  are  able  to  confer:  when  the  civilities  and 
liberalities  we  exercise,  and  the  friendships  we  con- 
tract, aim  at  the  recovering  the  soul  from  evil  ways, 
and  improving  it  in  wdiat  is  good  :  when  the  comfort 
of  relief  we  give  to  the  poor,  the  sick  and  the  afflict- 
ed, tend  to  make  the  design  of  God's  providence  to- 
ward them  effectual  for  their  amendment,  if  they  are 
bad ;  or  for  their  improvement,  if  they  are  good  j 
that  they  may  learn  to  adore  the  Author  of  their  afflic- 
tions, and  wisely  fix  their  minds  upon  a  good  that  is 
stable  and  permanent  >  then  shall  we  be  ^sure  that 
we  act  like  disciples  of  Christ,  and  that  the  Holy 
Gliost  has  added  2'-cal  to  our  charity  ;  especially  when 


340  €f)c  Wl^tAt  SDutp  of  ^a\\. 

it  is  observed  to  be  dealt  toward  all  men  without  re- 
spect of  persons.  And  then  this  principle  of  love  and 
charity  and  good  will  to  mankind,  will  not  only  ren- 
der the  mind  quiet  and  easy,  calm  and  composed,  but 
make  a  man  happy  in  himself,  and  a  blessing  and 
comfort  to  all  about  him  ;  and  consequently  attracts 
the  love  and  esteem  and  admiration  of  all  those  that 
see  and  feel  the  kind  and  benign  intiuences  of  so  di- 
vine a  temper. 

This  will  not  only  cast  out  einnj  ;  for,  as  the  apostle 
says,  charity  envieth  not,  will  not  suffer  us  to  grudge 
and  repine  at  another's  good :  but  it  also  conquers 
pride  and  a  haughty  mind;  for  charity  vaunteth  not 
itself,  is  not  puffed  up ;  whoever  therefore  vilifies  or 
disdains  his  neighbour,  breaks  the  command,  and  for- 
feits his  right  to  the  discipleship  of  Christ.  Put  on 
therefore,  says  "the  apostle,  bowels  of  mercy,  kindness, 
and  humbleness  of  mind,  with  brotherly  love,  in  honor 
preferring  one  another. 

It  also  casteth  out  ccnsoriousness  and  i^ash  judging  : 
for  charity  thinketh  no  evil  of  our  neighbour's  words 
or  actions ;  and  believeth  nothing  but  what  is  good 
of  him  ;  and  hopeth  all  thing  tor  his  welfare  and  credit. 
So  that  it  is  the  want  of  this  virtue,  that  m-aketh  place 
for  unmerciful  censures  and  rash  judgments. 

Again,  charity  is  loithimt  dissimulaiion  ;  disdaineth 
to  speak  to  a  man  fair  to  his  face,  and  injure  him  behind 
his  back  ;  and  despiseth  all  little  arts  and  contrivances 
{ox private  gain  and  advantage,  which  must  rise  upon 
the  injury  of  our  neighbour.     In  a  word, 

AVhere  this  christian  virtue  reigns  there  can  be  no 
malice  nor  desire  of  revenge  :  for  it  bcareth  all  things 
let  them  be  ever  so  injurious,  opposing  prayers  and 
blessings  to  the  hottest  persecutors,  and  leaving  the 
issue  and  vengeance  to  the  Lord,  with  a  full  assurance 
that  hewill  never  suffer  his  servants  to  be  rooted  out. 

Now  this  duty  of  charity  must  be  extended  to  the 
innocent  and  the  guilty  ;  we  must  forgive  those  that 
offend  us  3  which  forgiveness  to  enemies^  peculiar  to 
christians,  consists  in  bearing  a  sincere  affection  to- 
ward thenij  though  they  are  malicious  and  implacable. 


(Df  ^fjaritp  in  our  ^ffcctioa^*  341 

There  are  two  kinds  of  love,  which  we  must  distinguish 
here;  the  love  of  approbation  or  esteem,  and  the  love  of 
benevolence  or  goodwill.     Now  it  may  be  impossible 
sometimes  to  pay  the  former  kind  of  love,  in  any  great 
degree,  to  our  enemy ;  as  when  his  vices  far  overbalance 
his  virtUL^s:  we  cannot  )ove  with  any  considerable  degree 
of  approbation  and  complacency,  him,  who  docs  not  ap- 
pear, upon  the  whole,  lovely  to  our  understanding,   iluc 
should   it  be  granted,  that  we  could  not  regard  an  im- 
moral enemy  with  any  love  of  approbation;  yet  still  this 
would  not  excuse  us  from  showing  a  love  of  benevolence 
and  good-will  to  him.     A  parent,  for  instance,  is  far 
from  approving  a  child  who  is  stubborn,  disobedient,  and 
immoral;  yet  still  this  love  of  benevolence  and  good-will 
shall  continue  in  all  its  force  and  efficacy:  and  it  is  this 
kind  of  love  which  the  scripture  seems  to  require  from 
US;  if  our  enemy  hunger,  we  are  to  feed  him;  if  he  thirst, 
we  are  to  give   him  drink.     Christians  deceive  them- 
selves, if  they  think  it  is  enough  not  to  wish  evil,  and  to 
do  no  harm ;  for  we  are  obliged  to  be  ready  to  forgive 
them,  and  to  remove  all  misunderstandings.     M'here  let 
it  be  observed,  that  forgiveness  is  chiefly  taken  from  ab- 
staining from  revenge:  and  so  far  we  are  to  forgive  our 
enemies,  even  while  they  continue  so:  and  though  they 
do  not  repent  of  the  evil  done*  to  us,  we  must  also  pray 
for  them,  and  do  them  all  kind  and  humane  ofHces,  Again, 
forgiveness  doth  signify  a  perfect  rcconciUation  to  those 
that  have  offended  us,  so  as  to  take  them  again  into  our 
friendship;  which  they  are  by  no  means  fit  for,  until  they 
have  repented  of  their  hatred:  and  this  is  the  meaning 
of  that  text,  of  rebuking  our  brother  if  he  trespass  against 
us,  and  if  he  repent  to  forgive  him;  which  is,  accordi.ng 
to  St.  Paul's  direction,  to  forgive  others,  even  as  God 
for  Christ's  sake  forgiveth  us:  and  which  we  are  enjoined 
by  the  express  command  of  our  Saviour,  who  hath  made 
forgiveness  of  injuries  the  condition  by  which  we  are  to 
expect  pardon  of  our  sins;  and  hath  'u\  his  own  person 
set  us  a  pattern  of  this  virtue,  which  he  practised  to  the 
height,  rendering  good  for  evil  to  all  the  world.    More- 
over, it  tends  to  the  comfort  and  happiness  of  our  lives; 
patience  and  forgiveness,  afibrding  a  l?.sting  and  soli.: 


:.ij  C[)c  myolc  ^Utp  of  Jft^llt. 

pleasure,  as  they  restrain  tumultuous  and  unreasonable 
passions,  and  prevent  many  troubles,  which  flow  from  a 
temper  that  is  malicious  and  revengeful.  Our  goodness 
is  then  perfected,  when  v^-e  do  kindnesses  not  only  with- 
out merit  and  obligation,  but  in  defiance  of  temptation 
to  dissuade  us  from  it.  By  such  a  practice  we  discover 
a  great  mindj  obtain  the  most  valuable  conquest,  because 
gained  over  our  own  passions  j  and  show  ourselves  to 
be  the  image  of  that  God,  who  is  affected  toward  those 
who  are  guilty  of  the  greater  provocations  against  his 
divine  majesty.  Therefore,  considering  all  these  mo- 
tives, we  ought  to  infer  with  the  apostle.  Beloved,  if  God 
so  loved  us,  we  ought  also  to  love  one  another:  espe- 
cially as  our  pardon  before  God  depends  so  much  upon 
our  forgiving  our  enemies. 

This  is  again  enforced  by  the  consideration  of  the  dif- 
fei^ence  of  our  sins  against  God,  and  of  our  neighbour's 
offences  against  ourselves.  And,  in  this  comparison,  let 
us  consider  the  infinite  majesty  of  God,  and  the  equality 
of  human  nature  in  every  station:  and  this  will  dictate 
tha,t  we  owe  a  perfect  obedience  to  our  Maker,  as  the 
God  of  all  power  and  might;  v^hercas  ail  powers  among 
men  are  ordained  of  God.  So  all  that  we  enjoy  of  the 
necessaries,  comforts,  or  satisfactions  of  life,  are  out  of 
tlie  abundance  of  his  goodness  and  mercy;  and  they  that 
do  not  thankfully  acknowledge  his  free  gifts,  are  guilty  of 
the  greatest  ingratitude;  an  ingratitude  no  wise  applica- 
ble to  men,  because  they  differ  as  much  as  time  and  eter- 
nity. And  lastly,  we  never  sin,  bqt  we  break  God's  com- 
mands and  offend  him;  but  the  most  envious  and  mali- 
cious person  can  never  find  those  frequent  opportunities 
to  offend  his  fellow- creature.  Which  disproportion  of 
our  offences  against  God  and  man  is  excellently  describ- 
ed in  the  parable  of  that  lord  who  forgave  his  servant  ten 
thousand  talents,  and  of  that  same  servant  who  would  not 
forgive  his  fellow-servant  one  hundred  pence. 

These  considerations  may  still  be  heightened  by  that 
pleasure,  which  they  feel  who  are  constant  in  the  practice 
of  this  great  duty;  and  whose  delight  may  be  discerned 
even  at  a  distance,  by  comparing  it  with  the  disgrace  and 
uneasiness,  which  its  contraries,  revenge   and  malice^ 


(Of  <C(>uitp  in  out  3Cctions^»  nif'. 

constantly  produce,  both  to  our  bodies  and  minds:  as 
also  by  the  manifest  and  dreadful  hazard  they  run, 
never  to  be  pardoned  of  God,  who  forgive  not  those  that 
have  offended  them:  and  lasdy,  in  consideradon  of  that 
thankfulness  to  God,  who  of  his  free  grace  sent  his  be- 
loved Son  to  die  for  us  his  enemies,  and  (having  brought 
us  into  a  capacity  of  happiness)  expects  such  terms  as 
his  love  exemplilies  and  demands. 

All  which  considerations  will  effectually  take  place  in 
those  minds  where  the  Jirst  bci^^inuin^s  of  rancour,  ma- 
lice, and  revenge,  are  opposed  and  stifled;  and  without 
this  care,  neither  those,  nor  any  other  motives  to  chris- 
tian charity  can  ever  find  a  place  in  the  heart :  because 
these  rather  serve  to  prevent  than  to  cure  the  wound. 
Let  us  therefore  cultivate  that  love,  in  whicJi  there  is  no 
torment:  whereas  a  soul  embittered  with  revenge  is  a  per- 
petual seat  of  war.  Whatever  disturbs  the  calm,  easy 
course  of  our  passions  must  make  us  miserable.  The 
life  of  an  angry  revengeful  man  is  all  over  storm  and  tem- 
pest; he  is  like  a  troubled  sea,  when  it  cannot  rest,  whose 
waters  cast  up  mire  and  dirt.  He  is  a  stranger  to  peace, 
and  all  the  blessed  fruits  and  effects  of  it;  for  where  envy 
and  strife  is,  there  is  confusion  and  every  evil  work:  his 
mind  is  continually  restless  and  uneasy,  agitated  to  and 
fro  with  the  violent  force  of  unruly  passions,  which  lead 
him  on  from  one  evil  to  another,  and  hurry  him  many 
times  into  those  that  are  of  a  very  mischievous  conse- 
quence.  ^ 

Thus  I  have  done  with  that  part  of  christian  cJiarify, 
which  regards  our  affections  toward  our  neighbour. 
Therefore, 

II.  Of  CJiariti)  in  our  Actions. 

In  the  next  place,  I  shall  treat  of  the  Charity  of  our 
actions:  from  charitable  and  benevolent  thoughts,  the 
transition  is  unavoidable  to  charitable  actions.  For  the 
man,  that  has  a  hearty  determined  will  to  be  charitable, 
will  seldom  put  off  men  with  the  mere  will  for  the  dttd. 
For,  as  St.  James  tcachqs  in  regard  to  faith,  our  coKi 
love  is  dead,  if  we  do  not  approve  our  hearts  before  God 


S4I  Zl)c  atDljok  SDutp  of  ^ait 

by  such  works  of  mercy,  as  shall"  convince  our  neigh- 
bour, that  we  sincerely  desire  the  good  of  his  soul,  body, 
goods,  and  credit.  As  I  said  before,  that  the  soul  of  man 
has  a  natural  signification;  so  now  1  observe  again,  that 
the  mi/nl  of  man  is  in  that  sense  understood,  to  which 
not  only  our  good  wishes  are  to  extend,  but  whenever 
our  neighbour's  mind  is  oppressed  with  any  heaviness, 
we  must  endeavour  to  comfort  and  refresh  him,  by  all 
the  christian  counsel  and  advice  we  are  able.     And 

if  the  soul  in  its  more  noble  and  spiritual  acceptation, 
be  cagt  down  with  any  dreadful  or  despairing  thoughts, 
we  are  still  more  concerned  to  attempt  our  neighbour's 
support:  or,  if  our  neighbour  does  wilfully  run  into  sin, 
we  must  do  what  lies  in  our  power,  in  person,  or  by  other 
proper  means,  to  reclaim  him  from  the  evil  of  his  ways: 
and  though  they  should  all  prove  ineffectual,  we  must 
not  cease  to  pray  or  even  to  weep  in  secret  for  him;  be- 
cause he  keeps  not  God's  laws,  and  because  he  will  not 
know  the  things  that  belong  to  his  peace;  for  such  a  ne- 
glect is  a  sin:  therefore  says  Samuel,  God  forbid  that  I 
should  sin  against  the  Lord,  in  ceasing  to  pray  for  you; 
when  he  could  not  dissuade  the  people  from  their  evil 
courses. 

The  body  must  also  partake  of  our  charity:  for  as 
St.  James  likewise  observes,  If  a  brother  or  a  sister  be 
naked,  and  destitute  of  daily  food,  and  one  of  you  say 
unto  them.  Depart  in  peace,  be  ye  warmed  and  filled;  not- 
withstanding ye  give  them  not  those  things  which  are 
needful  to  the  body;  what  doth  it  profit  either  the  afflicted 
or  your  own  soul?  for  let  that  man,  whose  charity  only 
shows  itseif  in  his  lips,  recollect  that  our  Saviour  requires 
the  relieving  of  our  neighbour's  bodily  wants,  as  a  ne- 
cessary part  of  our  duty ;  and  promises  to  make  it  a 
part  of  his  inquiry  at  the  judgment  in  the  last  day;  and 
upon  those  that  wilfully  omit  it,  he  has  already  pro- 
nounced that  dreadful  sentence.  Depart  from  me,  ye 
cursed,  into  everlasting  fire.  Therefore,  let  us  endeavour 
to  escape  those  dreadful  judgments,  by  exercising  our 
charity-according  to  these  general  heads,  at  least,  set 
down  in  the  same  chapter,  by  giving  meat  to  the  hungry, 
and  drink  to  the  thirsty,  harbouring  the  stranger,  cloth- 


<0t  Cjaritp  in  out  5[ction?»  345 

ing  the  naked,  and  visiting  the  sick  and  imprisoned:  that 
is  to  say,  we  must  lay  hoki  on  all  opportunities  to  assist 
our  necessitous  brethren;  and,  with  the  good  Samaritan, 
make  no  distinction  of  nation  or  party,  but  do  all  the 
good  in  our  power,  and  look  upon  every  object,  as  a 
call  from  heaven  to  put  our  pious  intentions  in  practice. 
Wherefore 

Charity  toward  our  neighbour  requires  us,  when  we 
see  an  obstinate  sinner,  to  give  him  seasonable  reproofs 
and  tender  admonitions,  to  reclaim  him  from  his  evil 
conversation.  Yet  this  merciful  work  of  admonition 
ought  to  be  managed  with  caution:  there  is  a  particular 
tenderness  due  to  persons  under  a  present  affliction,  not 
only  that  we  may  not  seem  to  vex  them,  whom  God  hath 
wounded,  and  persecute  them,  whom  he  hath  afflicted; 
but  because  men  are  more  susceptible  of  resentment,  in 
proportion  to  the  greatness  of  their  distress.  If  the  per- 
son we  reprove,  be  out  of  our  pov/er,  we  ought  to  forbear 
till  his  passion  is  down,  till  his  mind  is  calm  and  easy: 
■whoever  reproves  a  man,  when  disordered  by  passion  or 
antemperance,  preaches  patience  to  the  wind,  which  the 
more  he  endeavours  to  resist,  the  louder  it  will  storm. 
When  one  is  fit  to  receive  a  reprehension,  we  ought  to 
give  it  with  the  greatest  privacy:  if  he  offended  in  pub- 
lic, where  there  are  witnesses,  unless  the  matter  be  highly 
scandalous,  it  is  sufficient  that  we  express  our  dislike  of 
it  by  our  looks  and  the  seriousness  of  our  behaviour;  an4 
afterward  to  show  the  folly  and  danger  of  his  sin  in  pri- 
vate: to  reprove  men  publickly  looks  more  like  malice 
than  mercy;  especially  t:ll  we  have  first  made  trial  of 
private  reproofs,  and  found  them  unsuccessful.  Nor  with 
our  reproofs  ought  we  to  mingle  lightness  or  drollery, 
nor  passion,  nor  upbraidings;  but  to  perform  this  merci- 
ful office  with  modesty,  seriousness,  and  compassion  : 
to  reprove  a  man  lightly  or  pp.ssionately  derides  and  re- 
proaches him  for  his  sin,  but  never  reclaim.s  him  from  it. 
Again,  we  ought  to  reprove  him  for  matters  culpable; 
not  to  reprehend  him  for  any  innocent  freedom,  not  for 
a  very  trifling  indecency,  but  only  for  plain  and  unques- 
tionable trespasses  upon  religion ;  lest  he  should  look 
fjpon   our  reproofs  as  the  language   of  a  proud  and  ill- 


• 


natured  temper;  but  rather  represent  that  a  vicious  state 
doth  weaken  and  disable  men's  faculties,  impair  the 
health  and  vigour  of  their  minds,  and  that  for  their 
recovery  it  is  necessary,  that  their  thoughts  should  be 
fixed  on  a  consideration  of  the  evil  and  danger  of  their 
sins,  and  of  the  blessed  hopes  which  God  hath  set  be- 
fore them,  to  renounce  and  forsake  them.  And  since  we 
see  so  many  sorrowful  instances  every  day  among  men, 
who  in  their  sober  thoughts  will  lament  their  follies,  and 
blush  in  the  morning  when  they  remember  how  their 
brains  were  set  on  float  by  their  last  night's  intemperance, 
who  yet,  when  the  next  temptation  beckons  them  again, 
return  as  greedily  to  it  as  ever:  and  though,  when  they 
have  repented  of  their  sin,  they  resolve  against  it;  yet 
when  tiiey  are  tempted,  sin  again,  and  call  themselves 
miserable:  we  in  this  case  particularly  are  bound  in  mercy 
to  recommend  their  condition  to  the  God  of  all  grace 
and  compassion,  to  beseech  him  to  take  pity  on  their 
weakness,  and  with  the  outstretched  arm  of  his  grace  to 
louch  their  dead  souls,  and  raise  them  up  into  a  thorough 
conversion:  and  though,  in  all  cases  of  misery,  prayer 
is  a  proper  work  of  mercy,  yet  there  is  none  that  so 
much  needs  our  prayers  as  this. 

Charity,  requires  us  to  render  to  our  neighbours, 
friends,  and  acquintance,  who  through  sickness^  impri- 
sonment, persecution,  or  any  other  misfortuney  have 
need  of  our  assistance,  such  good  offices  as  do  conduce 
to  iheir  support  and  recovery;  and  if  their  sickness  be 
such  as  will  safely  admit  of  conversation,  we  are  obliged 
to  visit  them,  to  cheer  their  drooping  spirits  and  sorrow- 
ful hours  with  godly  conversation,  and  to  administer  the 
supports  and  comforts  of  religion;  to  awaken  their  minds 
into  serious  thoughts  and  purposes;  to  resolve  their 
doubts;  to  comfort  and  support  them  with  the  hopes  of 
glory;  and  to  take  all  opportunities  to  prepare  their  souls 
for  a  happy  death:  that  so,  whether  they  recover  or  not 
this  sickness  of  their  bodies  may  contribute  to  their 
souls  health;  and  if  they  are  poor  and  indigent,  to  supply 
them  with  such  remedies  as  are  necessary  to  their  health 
and  recovery. 


0i  €i)mtiy  in  oui:  5tctio«^.  ^4" 

"When  a  man  is  in  prison,  he  is  in  a  sort  of  captivity. 
Is  it  not  a  calamitous  condition  for  a  man  to  be  shut  up 
in  a  close  and  unwholesome  jail;  to  dwell  with  hunger 
and  cold,  confined  to  hard  lodging  and  wretched  com- 
panions j  to  be  withheld  from  the  conversation  of  tricnds, 
from  the  comforts  of  diversion,  and  from  business  and 
employment,  and  all  opportunities  of  making  provision 
for  his  family  in  distress!  Therefore  it  is  our  duty  toward 
these  unfortunate  men  to  visit  them  in  their  uncomforta- 
ble imprisonment,  if  they  are  our  friends  and  acquain- 
tance 9  and  to  divert  their  sorrows,  to  strengthen  their 
hopes,  and  to  cheer  them  with  assurances  of  friendship i 
to  use  endeavours  to  soften  their  adversaries,  to  vindi- 
cate their  innocence,  or  to  compound  with  their  credi- 
tors, if  they  are  not  able  to  discharge  their  debts.  And 
whether  they  are  our  friends  and  acquaintance  or  nor, 
charity  obliges  us,  as  we  have  opportunity  and  ability, 
to  relieve  their  necessities,  to  redress  their  injuries,  and 
to  contribute  to  their  enlargements;  that  they  may,  by 
honest  industry,  make  provision  for  those  who  depend  on 
their  honest  endeavours.     But 

Those  who  are  iinjnally  persecuted  for  conscience 
sake,  who,  to  secure  their  souls,  are  forced  to  fly,  or  to 
submit  to  spoil  and  plunder,  to  imprisonment,  and  fa- 
mine and  death,  are  of  all  others  the  greatest  objects  oi. 
our  mercy;  as  they  suffer  for  our  common  Master,  and 
in  our  common  cause.  Therefore  if  we  have  any  com- 
passion, by  what  more  suitable  acts  can  we  express  it, 
than  by  a  kind  reception  of  those,  when  they  fly  to  us 
for  succour,  and  a  liberal  contribution  toward  their  relief 
and  subsistence;  and  by  assisting  those  with  the  charity 
of  our  prayers,  whom  we  cannot  reach  with  the  charity 
of  our  alms;  by  remembering  those  that  are  in  bonds, 
to  pity  and  pray  for  them;  and  if  it  were  in  our  power, 
so  to  visit  and  relieve  them,  as  being  bound  with  them; 
and  also  to  remember  those  that  suffer  adversity,  as  be- 
ing ourselves  also  in  the  body  ?  And 

If  it  should  fall  to  our  lot  at  any  lime  to  prosecute  an 
offender  in  a  just  cause;  we  must  remember,  that  though 
injuries  do  give  us  a  right  to  punish  the  offender  by 
course  of  law,  or  by  our  own  power;,  when  at  our  owr. 


348  €fjc  IDIjolc  HMitp  of  a^aii. 

disposal,  yef,  because  men's.souls  are  out  of  the  reach 
of  human  punishments,  we  can  exact  no  other  pcnakieb 
of  offenders,  but  such  as  affect  their  bodies  with  shame 
or  pain,  with  loss  of  goods,  with  wearisome  labour  or 
confinement;  which  punishment  is  an  act  of  mercy,  more 
than  an  act  of  revenge,  the  end  of  it  being  to  do  good, 
rather  than  to  return  evil  for  evil:  therefore  seeing  that 
the  end  of  punishment  is  doing  good,  it  ought  to  be  ex- 
ecuted with  a  kind  intention;  not  to  discharge  our  rage, 
or  recreate  our  malice;  but  to  vindicate  our  nght,  to  re- 
claim the  offender,  or  terrify  others  by  his  punishment. 
Consequently,  in  lighter  injuries,  suppose  a  man  should 
give  me  the  lie,  or  call  me  names,  or  abuse  me  with  re- 
proachful language,  mercy  requires  me  to  remit  and  for- 
give the  fault,  and  not  to  strike  and  wound  him,  nor  ri- 
gidly by  a  vexatious  suit  at  law  to  exact  the  hurt  of  the 
offender  for  such  trifling  offences  as  do  me  no  harm. 

Again,  put  the  case,  I  have  an  insolvent  dfrbior,  that 
owes  me  a  great  deal,  and  can  pay  me  nothing,  and  it  is 
in  my  power  according  to  the  letter  of  the  law  to  cast 
him  into  prison,  and  force  him  to  languish  away  his 
wretched  life:  to  what  end  shall  I  inflict  this  punishment? 
I  cannot  hope  to  recover  my  own  by  this  means;  for  a 
prison  will  pay  no  debts,  as  every  body  must  know.  Can 
I  pretend  to  reform  him  by  it?  No;  fur  prisons  are  fruit- 
ful nurseries  of  all  evil.  Neither  can  I  warn  others  by 
it;  for  what  warning  can  oblige  men  to  do  that  which  is 
not  in  their  power? 

Hence  observe,  that  he  is  an  unmerciful  creditoj\ 
who  rather  than  abate  the  least  part  of  his  due,  will 
-strip  his  poor  debtor  to  the  skin,  and  reduce  him  to 
rhe  utmost  extremity ;  and  he  is  an  unmerciful  pun- 
isher  that  exacts  to  the  full  desert  of  the  fault,  and 
.stretches  his  right  of  punishment  to  the  utmost  extent, 
to  make  the  offender  miserable  without  any  service 
to  himself  or  to  the  public.  In  a  word,  mercy  re- 
quires us  to  follow  the  great  example  of  God,  who, 
in  the  midst  of  justice,  doth  always  remember  mercy; 
who  makes  larp;e  abatements  of  his  right  to  punish  us, 
a,nd  never  exerts  the  utmost  punishment  which  our  in- 
iquities require.     \Vherck)re  vi-c  are  obliged  in  pu- 


lushing  others  to  mingle  mercy  with  our  severi- 
ties, and  proportionably  to  the  offender's  penitence, 
or  the  pitiable  circumstance  of  his  fault,  or  the  neces- 
sities of  his  present  condition,  to  make  a  favourable 
allowance. 

SUNDAY  XII.    Part  II. 
III.  Of  Almsgiving. 

This  Charity  is  to  be  shewn  towards  the  goods 
of  our  neighbour,  w^hether  he  be  rich  or  poor,  by  as- 
sisting and  furtherinjr  him  in  all  honest  wavs  to  im- 
prove   and  to  preserve  them.      Ihus, 

If  our  rich  neighbour  is  like  to  suffer  loss,  we  arc 
not  to  permit  it,  if  it  be  in  our  power  any  way  to  pre- 
vent it  ;*  and  we  must  take  all  opportunities  to  advance 
his  profit,  when  it  does  not  lessen  our  own  substance. 
But, 

h  our  pOoj]  neighbour  calls  upon  our  charity,  w^e 
must  freely  part  with  our  own  to  supply  his  necessi- 
ties ;  for,  as  St.  John  says.  Whoso  hath  this  world's 
goods,  and  seeth  his  brother  have  need,  and  shutteth 
his  bowels  of  compassion  from  him,  how  dwellcth 
the  love  of  God  in  him  ? 

If  we  see  our  brother  have  need,  pinched  with  hun- 
ger, or  parched  with  drought,  his  hungry  family  cry- 
ing for  want  of  bread  and  none  to  give  them  ;  children 
shivering  with  cold,  and  drooping  with  famine,  and 
without  any  view  of  relief,  while  their  pined  carcases 
are  covered  with  rags,  and  more  destitute  than  the 
beasts  of  the  field,  and  birds  of  the  air,  for  want  of 
proper  shelter  where  to  lay  their  heads ;  then  we  arc 
obliged  by  charity  to  a  tender  sympathy,  to  aftect 
our  souls  with  a  compassionate  sense  of  the  wants^of 
our  poor  brethren,  and  reprcs:ent  their  condition,  as  if 
it  were  our  own  :  therefore  to  jxdicve  the  poor  is  de- 
clared by  the  apostle  to  be  a  sacrifice  wherewith  God 
is  well  pleased,  and  accepted  by  him.  And  conse- 
quently the  church  of  Christ  hath  rd  ways  joined  it,  as  a 
Dropcr  Dart  of  a  chistian's  dutv,  to  the  administratioit 


350  €(ic  Wiyolt  E>utp  of  a^t 

of  the  Lord's  supper,  where,  among  many  other  such- 
like scriptural  exhortations,  we  are  commanded  to  do 
good,  and  to  distribute  forget  not.  Though  indeed, 
if  we  ourselves  are  poor  and  needy,  we  are  not  obli- 
ged to  pinch  ourselves  or  families,  to  relieve  the  ne- 
cessities of  others ;  for  the  desire  of  self-preservation 
being  of  all  others  the  most  vehement  passion  in  our 
natures,  God  doth  thereby  not  only  warrant,  but  di- 
rect us  to  take  care  of  ourselves,  and  not  to  sacrifice 
the  means  of  our  own  preservation  to  the  necessities 
of  our  neighbours.     And, 

As  the  obligations  we  are  continually  under  to  prac- 
tice this  duty  are  great  and  numerous,  it  maybe  useful  to 
distinguish  them  under  their  proper  heads,  as  they  rise 
from  the  consideration  either  of  God,  our  neighboiiry 
or  ourselves.  And  with  respect  to  God,  Is  it  not  the 
thing  that  he  has  chosen,  to  loose  the  bands  of  wick- 
edness, to  undo  the  heavy  burdens,  and  to  let  the  op- 
pressed go  free  ;  and  that  ye  break  every  yoke  ?  Is  it 
not  to  deal  thy  bread  to  the  hungry,  and  that  thou 
bring  the  poor  that  are  cast  out  to  thy  house  ?  When 
thou  seest  the  naked,  that  thou  cover  him,  and  that 
thou  hide  not  thyself  from  thy  own  flesh  ?  Nothing  is 
more  agreeable  to  the  nature  of  God,  and  renders  us 
more  comfortable  to  the  excellencies  of  that  most 
perfect  pattern,  than  the  exercise  of  beneficence  and 
goodness.  The  divine  nature  is  goodness  itself  j  and 
his  bountiful  kindness  extends  itself  perpetually  over 
all  his  works.  This  is  the  attribute  which  he  princi- 
pally delights  to  exercise  ;  and  in  which  of  all  others 
he  most  expects  and  requires  we  should  imitate  him. 
Our  Saviour  in  all  his  discourses  proposes  this  example 
to  us  to  follow  ;  and  frequently  repeats  it,  that  hereby 
only  we  can  truly  become  the  children  ot  our  Father 
who  is  in  heaven.  Some  portions  at  least  of  what  we 
enjoy  nre  due  to  God,  as  an  acknowledgement  of  our 
dependence  upon  him  for  the  whole;  and  instead  of 
costly  sacrifices  and  burnt  offerings  to  himself,  he  re- 
quires only  that  we  be  willing  to  relieve  the  necessities 
of  men  like  ourselves:  and  he  seems  in  the  wisdom  of 
his  providence  to  have  made  a  very  unequal  distribution 


€>f  5illnv«'5i1uhig,  351 

of  the  blessings  of  this  life,  on  purpose  that  we  might 
have  continual  opportunities  of  paying  this  reasonable 
homage  to  him,  according  to  our  respective  abilities. 
He  undoubtedly  designed  the  good  things  of  this 
world,  not  for  the  gratification  of  a  few  of  his  crea- 
tures, but  for  the  benefit  of  them  all.  And  he  hath 
divided  them  unequally  among  us  :  not  that  one  part 
of  the  human  race  should  sink  under  misery  and  want, 
and  the  other  look  down  with  contempt  upon  them  ; 
but  that  pity  and  gratitude  should  be  mutually  exer- 
cised, and  the  pleasure  of  doing  and  receiving  good 
felt  among  men:  that  the  poor  should  be  serviceable 
to  the  rich:  they,  in  return,  kind  to  the  poor;  and 
both  united  in  the  bonds  of  mutual  goodwill,  from  a 
sense  of  their  mutual  dependency.  It  is  the  return  he 
principally  expects  from  us  for  all  the  benefits  that  he 
has  done  unto  us.  This  he  declares  he  will  accept  as 
the  best  expression  of  our  love  toward  him. 

With  respect  to  our  neighbour,  the  obligations  wc 
are  under  to  practise  this  excellent  duty  are  likewise 
great  and  many  The  inducements  we  have  to  re- 
lieve the  miseries  and  promote  the  good  of  our  fellow 
creatures  are,  God  be  thanked,  both  many  in  number 
and  of  various  kinds.  Our  hearts  naturally  incline 
us  to  it :  our  reason  approves  of  it  as  right.  The  more 
benevolent  disposition  we  are  of,  the  truer  peace  we 
have  within,  and  the  greater  capacity  of  social  happi- 
ness, the  sweetest  part  of  the  enjoyment  of  life.  Wil- 
lingness to  do  good  is  always  rewarded  with  the  es- 
teem of  mankind  ;  and  selfishness  of  temper  is  the 
constant  object  of  every  one's  aversion.  We  have  fre- 
quent experience  in  ourselves,  what  suffering  is ;  and 
are  therefore  inexcusable,  if  we  overlook  it  in  others. 
We  live  in  a  world,  where,  if  it  was  not  for  the  ex- 
ercise of  mercy  and  pity,  the  face  of  things  would  look 
dreadful  with  miserable  objects ;  and  the  multitudes 
of  persons  driven  to  despair  make  society  unsafe. — 
Besides,  we  know  the  vicissitudes  ot  human  affairs, 
and  are  nearly  concerned  to  encourage  by  our  exam.- 
ple,  that  spirit  of  goodness  and  compassion,  which  we 
or  ours  may,  on  one  occasion  or  other,  easily  come  to 


352  Cljc  ^ipic  ^i\t^  of  05an. 

have  great  need  of.  "We  are  all  partakers  of  the  same 
common  nature,  and  are  therefore  under  the  same  ties 
of  common  humanity.  We  are  all  subject  to  the  same 
infirmities,  all  liable  to  fall  under  the  same  misfor- 
tunes, all  obnoxious  to  the  same  wants ;  and  therefore 
have  all  of  us  reason  to  exercise  that  compassion  which 
no  man  knows  but  he  may  stand  in  need  of  himself. 
God  has  in  the  whole  an  equal  regard  to  all  his  crea- 
tures ;  but  in  the  present  state  has  made  an  unequal 
distribution  of  temporal  blessings,  that  one  man's  abun- 
dance should  supply  another  man's  want,  that  there 
may  be  an  equality,  that  the  wants  and  necessities  of 
all  may  be  proportionably  supplied. 

With  respect  to  ourselves,  it  is  almost  as  natural  for 
us  to  feel  an  agreeable  satisfaction  and  inexpressible 
pleasure  of  mind,  upon  satisfying  a  hungry  soul  with 
bread,  or  clothing  the  naked  with  a  garment  j  as  it  is 
for  them  to  be  pleased  with  the  sense  of  their  being 
relieved  from  these  natural  wants.  On  the  contrary, 
what  pleasure,  what  benefit  is  there  in  the  possession 
of  those  good  things,  which  after  supplying  our  cvv^n 
necessities,  and  making  reasonable  provision  for  our 
families,  are  laid  up  as  useless  and  unprofitable  super- 
fluities, if  we  intend  only  to  secure  ourselves  against 
future  contingencies  ?  A  reasonable  provision  of  this 
kind  is  neither  contrary  to  religion,  nor  inconsistent 
with  charity ;  but,  beyond  this,  an  unbounded  desire 
of  heaping  up  great  riches  is  by  no  means  so  advanta- 
geous in  this  respect,  as  a  charitable  dispensing  them 
in  wise  proportions  would  be.  For, such  is  the  insta- 
bility of  all  tem.poral  things,  that  no  man  can  ever  be 
so  happy  as  to  be  out  of  the  reach  of  misfortune.  Be- 
fore God,  the  best  of  men  are  sinners  j  and  there  are 
but  few,  whose  conversations  with  men  who  have 
been  so  inoffensive  as  not  to  deserve  severe  returns  3 
and  how  prosperous  soever  a  man's  circumstances  may 
be,  the  next  turn  of  atTairs  may  tumble  him  headlong 
into  wretchedness.  Since  therefore  every  man  may 
be  miserable,  what  can  be  more  just  than  to  deal  with 
them  that  are  so,  as  wc  would  be  dealt  by,  if  we  were 
in  the  same  circumstances?  Consequently  it  is  highly 


reasonable  that  every  one  should  give  and  ask  by  the 
same  measures  and  allowances.  Because,  as  we  are  equal 
by  nature,  whatever  is  fie  for  one  must  be  Ht  for  another 
in  the  like  condition.  It  is  cither  not  fit  that  I  should 
desire  relief,  when  miserable ;  or  else  it  is  fit,  that  I  should 
grant  relief  to  others,  when  they  are  so:  which  if  I  re- 
vise, I  condemn  myself  either  for  being  unreasonable  in 
desiring  charity  when  I  need  it,  or  for  being  unjust  in 
denying  when  I  am  asked  charity  by  those  whom  I  am 
able  to  relieve.  We  know  not  how  soon  riches  may  be 
snatched  from  us,  by  numberless  unforeseen  accidents i 
or  we  may  as  suddenly  be  taken  from  them,  and  our 
souls  be  required  of  us  this  very  night.  In  this  case  no 
other  part  of  them  will  be  really  beneficial  to  us,  but  that 
by  which  works  of  charity  have  been  before  lent  to  the 
Lord,  who  in  the  life  to  come  will  repay  it  again.  And 
even  in  respect  of  our  continuance  in  this  present  world, 
that  which  has  been  well  laid  out  in  doing  good  to  man- 
kind, has  a  greater  probability  of  turning  to  our  advan- 
tage even  here  (considering  the  variety  of  accidents  all 
human  affairs  are  subject  to)  than  that  which  may  have 
been  covetously  treasured  up.  If  I  should  want  relief, 
with  what  face  can  I  expect  it,  who  am  deaf  to  the  wants 
of  the  poor?  If  I  will  show  no  compassion,  I  must  take 
heed  that  I  never  need  any :  for  it  will  be  very  unrea- 
sonable to  expect  it;  because  by  my  unmerciful  treat- 
ment of  others,  I  set  an  example  against  myself,  where 
it  would  be  impudence  in  me  to  plead  for  mercy  either  in 
heaven  or  on  earth. 

If  we  give  alms  out  of  mercy  and  compassion,  we 
must  do  it  cheerfulli):  for  God  ioveth  a  cheerful  giver. 
By  compassion  we  make  others  miseries  our  own,  and  by 
relieving  them  we  relieve  ourselves,  and  are- partakers 
with  them  in  the  comfort.  Is  it  not  a  great  pleasure  and 
delight  to  see  the  joy  which  a  seasonable  benefaction 
brings  to  one  in  distress?  And  when  I  see  a  man  groan- 
ing under  necessity,  if  I  relieve  him,  I  refresh  my  own 
bowels,  and  nature  within  me  melts  into  compassion. 
Therefore  when  we  bestow  our  alms  with  an  unwilling 
mind,  it  is  not  charity  but  shame  or  importunity  that 
moves  US;  and  there  is  no  virtue  in  them,  nor  can  wc 

Y  V 


354  (^t  at^tjolc  SDUtJJ  Of  ^m* 

expect  any  reward.  To  contribute  toward  another's  re- 
jief,  because  I  am  ashamed  to  do  otherwise,  is  rather  pay- 
jno-  a  tax  than  giving  alms:  and  when  nothing  can  be 
wrung  out  of  me,  but  what  is  distrained  by  importunity, 
1  gave  not  for  the  poor's  relief,  but  for  my  own  quiet,  as 
lie  did  who  neither  feared  God  nor  man. 

Such  a  one  will  be  so  far  from  being  discouraged  in 
his  works  of  mercy  by  the  vain  and  impious  fear  of  z'wz- 
povcriahing  himself  thereby,  that  he  will  still  abound 
more  and  more  in  charity,  upon  a  due  consideration  that 
although  this  hazard  was  never  so  apparent,  yet  it  is  the 
command  of  God.  Do  not  men  rest  very  well  satisfied 
in  their  condition,  and  look  upon  themselves  to  be  safe 
enough  from  want,  if  they  have  security  given  them  by 
some  wealthy  friend,  that  he  will  always  supply  their  need 
and  support  them  ?  And  has  not  the  charitable  man  this 
security  given  him  by  God  himself,  who  bids  men  to 
trust  in  him,  and  to  do  good,  v^^ith  this  assurance,  that 
such  shall  dwell  in  the  land  and  be  fed? 

We  must  give  seasonahlii:  not  but  that  all  times  may 
be  thought  seasonable  to  relieve  the  poor;  yet  there  are 
particular  seasons  when  their  wants  call  louder;  as  times 
of  sickness,  scarceness  of  work,  dearness  of  provisions, 
or  on  arrests,  before  the  prison  hath  devoured  them,  of 
after  a  great  loss,  when  their  fortunes  are  dwindUng  away  j 
when  children  are  young,  and  capable  of  work  or  instruc- 
tion, and  parents  not  able  to  dispose  of  them;  when  the 
placing  them  out  to  some  honest  calling  may  prevent 
their  turning  thieves  or  beggars,  and  render  them  useful 
to  the  world;  or  when  they  are  setting  up  trade  with  an 
insufficient  stock,  and  a  litde  help  may  encourage  their 
diligence,  and  advance  them  to  a  comfortable  livelihood: 
these  are  the  more  proper  seasons  of  almsgiving,  in 
which,  by  our  helping  hand,  we  may  rescue  many  a  poor 
wretch  out  of  deplorable  misery,  and  render  their  future 
condition  prosperous  and  happy. 

Whenever  it  is  in  our  power  to  practice  this  duty  of 
almsgiving,  it  ought  to  be  performed  with  a  merciful  in- 
(cntion,  not  to  court  the  applauses  of  men,  or  to  serve 
any  secular  designs;  but  to  express  our  gratitude  and  duty 
to  God>  who  has  filled  us  with  an  overflowing  plenty  for 


that  very  reason,  to  do  good  therewith.  If  we  give  our 
alms  to  serve  a  worldly  interest,  they  proceed  from  self- 
love;  and  such  pharisaical  alms  are  sordid  traffic  for  ap- 
plause and  interest:  and  our  Saviour  cautions  us  to  take 
heed  that  we  do  not  our  alms  before  men,  to  be  seen  of 
them;  otherwise  we  have  no  reward  of  our  Father  who 
is  in  heaven.  Neither  are  we  to  give  that  in  alms  which 
is  none  of  our  own,  supposing  it  hath  a  rightful  owner, 
to  whom  he  can  make  a  restitution;  but  where  there  is 
no  visible  owner,  the  property  reverts  to  the  hands  of 
the  supreme  Lord  of  the  world,  who  hath  settled  it  as  a 
pension  on  our  poor  brethren.  To  seek  after  and  exact 
unlawful  gains,  which  we  are  obliged  in  justice  to  restore' 
to  the  rightful  owners,  is  to  make  ourselves  the  thieves, 
and  the  poor  the  receivers ;  if  such  practices  are  done 
with  a  view  to  gather  riches  for  such  purposes:  for  to 
give  away  any  man's  right  to  supply  another's  necessity, 
is  not  so  much  an  alms  as  a  robbery,  in  the  sight  of  God. 
And  debtors  are  obliged  in  conscience  not  to  disable 
themselves  from  being  just  to  their  creditors,  by  being 
merciful  to  such  as  are  in  need. 

The  charitable  man  will  also  use  as  much  prudence  as 
circumstances  will  permit,  to  bestow  his  alms  where 
most  needed,  and  in  such  a  manner  as  may  do  the  re- 
ceiver most  good,  and  himself  no  injury.  For  if  we  do 
not  manage  our  charities  with  prudence,  we  shall  create 
necessities  by  supplying  them,  and  multiply  miseries  by 
an  unskilful  endeavour  to  redress  them :  it  is  with  alms 
as  it  is  with  estates,  where  half  doth  consist  in  the 
discretion  of  the  owner;  and  charities  distributed  by  a 
blind  superstition,  or  a  foolish  pity,  many  times  do  more 
hurt  than  good.  Or  what  harvest  can  the  world  reap 
from  this  precious  seed  of  our  alms,  when  tliey  are  scat- 
tered at  all  adventures,  without  any  distinction  of  the  cul- 
tivated from  the  fallow  ground ;  so  that  the  birds  of  prey, 
vagrants,  drones,  and  beggars,  eat  them  up,  while  the 
modest,  impotent,  and  laborious  poor  are  utterly  unpro- 
vided for?  We  must  not  therefore  be  tempted,  by  the 
importunities  of  idle  persons,  to  prostitute  our  alms  to 
their  intemperance  and  sloth.  What  a  pity  it  is,  that 
Lhese  good  fruits  of  o\ir  charity  should  be  thus  abus^d^ 


to  pamper  a  company  of  vagrants,  that  wander  from  door 
to  door  J  while  many  poor  industrious  famiHes,  that  have 
more  mouths  to  feed  than  hands  to  work,  lie  drooping 
under  necessities  and  want!  And  though  the  former  are 
not  to  be  altogether  neglected,  when  their  needs  are  re- 
ally urgent;  yet  prudence  will  direct  our  charity  to  such 
persons  as  have  fallen  from  riches  to  poverty,  and  are 
less  able  to  toil  and  drudge  for  bread;  or  to  such  as  are 
worn  out  with  labour,  or  disabled  with  sickness,  or  op- 
pressed with  a  numerous  family.  But  first  of  all  we  are 
obliged  to  relieve  our  relations,  and  in  all  cases  to  prefer 
the  necessities  of  those  who  have  any  dependence  on  us. 
The  same  prudence  will  direct  us  to  prefer  those  alms, 
which  may  serve  for  a  constant  provision,  and  put  one 
in  a  fixed  way  of  living,  before  those  which  are  transient, 
which  do  just  hold  him  up  from  perishing  for  an  hour, 
but  do  not  take  him  out  of  the  deep  waters  of  affliction. 
And  it  is  doubtless  a  prudent  charity  to  contribute  to 
the  building  and  maintenance  of  the  public  poor-houses 
for  the  poor,  where  they  and  their  children  may  be  pro- 
vided with  such  work  as  they  are  capable  of;  and  accus- 
tomed to  industry,  and  enabled  to  support  themselves  in 
some  future  state  of  life.  Prudent  charity  gives  its  alms 
in  kind  rather  than  in  value;  gives  clothes  to  the  naked, 
food  to  the  hungry,  physick  to  the  sick,  and  books  to 
the  uninstructed:  the  benefit  of  this  charity  to  the  souls 
of  men  appears  at  first  sight;  by  this  means  they  are  in- 
structed in  the  great  points  of  the  clirisdmi  beliefs  and 
acquainted  with  the  several  branches  of  their  duty  which 
relate  to  GocL  tht'u  neighbour,  and  theriiselves.  When 
a  book  comes  as  a  gift  from  their  superiors,  they  are  at 
first  pleased  with  it  as  a  mark  of  their  favour,  which  en- 
gages them  to  read;  and  then,  by  the  grace  of  God,  the 
seriousness  of  the  matter,  and  the  importance  of  the  sub- 
ject, may  seize  upon  their  minds,  and  make  them  pious 
chrisdans.  And  therefore  persons  of  quality  and  estates, 
if  they  have  hearts  and  dispositions  to  give  good  books 
to  their  servants  and  tenants,  and  the  poor,  particularly 
where  their  estates  lie,  are  undoubtedly  capable  of  do- 
ing abundance  of  good;  and  by  this  method  they  be- 
come preachers  of  righteousness,  and  secure  to  them- 


selves  a  share  with  the  authors  in  the   reward  of  such 
performances.     And, 

As  to  the  proportion  of  our  charity,  it  is  certain  that 
almsgiving  ought  to  be  performed  Liberallii  and  bounfi- 
fullii:  charity  measures  its  alms,  proportions  them  to 
the  necessities  it  supplies,  not  only  to  rescue  the  mise- 
rable, but  to  render  them  happy.  Though  I  should  give 
ten  times  Itss  than  one  who  hath  ten  times  more,  I  should 
be  as  liberal  as  he,  according  to  my  ability:  so  the  Vv'i- 
dow's  two  mites  were  pronounced  by  our  Saviour  a  more 
liberal  alms  than  the  rich  man  cast  into  the  treasury:  be- 
cause he  cast  in  of  his  abundance,  but  she  of  her  penury ; 
wherefore  though  it  is  impossible  to  determine  the  mea- 
sure of  our  alms,  because  the  measure  of  our  abilities  is 
so  various,  charity  exacts  that  we  should  be  liberal  in 
proportion  to  our  circumstances.  Christ  hath  not  indeed 
fixed  the  proportions  of  any  kind  of  charity:  for  cir- 
cumstances vary  so  infinitely,  that  general  rules  concern- 
ing such  matters  are  impossible.  And  this  latitude  should 
not  give  anxiety  to  any  good  mind:  for  we  serve  a  most 
equitable  master.  Neither  should  it  give  encouragement 
to  bad  minds;  and  make  them  imagine,  that  where  no- 
thing is  ascertained,  they  may  do  just  as  little  as  they 
please.  For  God  will  expect  from  every  one  what  may 
be  reasonably  expected  from  them;  and  hath  left  this 
matter  at  large,  not  that  we  may  show  our  backwardness 
to  serve  him,  but  our  zeal.  And  though  we  may  not  be 
able  to  give  alms  to  our  necessitous  brother;  yet  if 
by  representing  his  necessities  to  others,  who  are  able  to 
relieve  him;  if  by  begging  relief  for  him,  which  perhaps 
he  is  ashamed  to  do  for  himself,  we  can  contribute  to  his 
support,  we  stand  strictly  obliged  to  it  by  charity;  and 
this  will  be  as  acceptable  to  God,  as  the  most  liberal 
alms  out  of  our  own  substance.  Where  the  deed  is  im- 
possible, God  accepts  the  will  for  it,  and  reckons  all  good 
works  to  our  account,  which  he  knows  he  would  do,  if 
it  were  in  our  power.  So  when  he  furnishes  us  with 
means  to  relieve  the  necessitous,  he  expects  the  deed, 
knowing  that  we  cannot  sincerely  will  the  deed,  if  when 
it  is  in  our  power  we  do  not  perform  it;  the  necessity  of 
which  deed,  to  show  the  sincerity  of  the  will,  appears 


GJS  €ljc  IDfjoIc  SDittp  of  ^m. 

from  this  passage  of  scripture:  Whoso  hath  this  world's 
goods,  and  seeth  his  brother  have  need,  and  shutteth  up 
his  bowels  of  compassion  from  him,  how  dwelleth  the 
love  of  God  in  him?  And  since  God  has  not  determined 
any  thing  concerning  it,  we  must  leave  men,  who  best 
understand  their  own  condition,  to  the  guidance  of  their 
own  conscience  and  discretion,  who  are  to  considerwhat  is 
requisite  to  the  discharge  of  their  several  obligations.  For 
prudence  doth  not  require  of  all  the  same  proportion  of 
charity;  but  of  every  one  according  to  their  different  cir- 
cumstances and  abilities:  and  christian  prudence  will  direct 
ws  not  to  be  partial  to  ourselves  in  stretching  our  needs 
and  conveniencies  beyond  their  just  bounds,  to  spare 
what  may  be  decently  spared  from  too  many  servants, 
idle  meetings,  unnecessary  feasts,  chargeable  apparel,  and 
diversions:  and  if  we  thus  spare  in  our  needless  expence, 
and  lay  aside  the  remains  for  charity,  the  consequence 
will  be  this ;  the  poor  will  be  more  plentifully  relieved, 
and  we  more  able  to  do  it;  we  shall  reap  more  pleasure 
and  profit  from  laying  out  upon  the  poor,  than  from  wast- 
ing it  on  the  pomps  and  vanities  of  this  world.  When 
any  miserable  creature  would  borrow  or  beg  of  us,  pru- 
dence will  advise  us  not  to  turn  him  away  with  scorn, 
nor  yet  to  remove  him  at  a  distance  with  disdain  or  vio- 
lence; but  if  we  see  reason  to  grant  him  his  request,  to 
do  it  with  an  open  hand,  that  so  the  freedom  of  our  char- 
ity may  raise  the  comfort  of  it,  and  leave  no  sting  in  the 
mind  of  the  necessitous  person.  We  ought  not  to  op- 
press the  modesty  of  the  humble,  of  those  who  have 
been  wont  to  give  and  not  to  receive,  nor  to  relieve  them 
with  lofty  looks,  or  angry  words,  or  a  severe  behaviour; 
nor  to  expose  their  poverty  by  publishing  our  charity,  or 
conveying  it  to  them  in  the  view  of  the  world;  but  to 
hand  our  relief  in  such  a  secret  and  obliging  manner^ 
that  they  may  receive  it  with  cheerfulness,  without  confu- 
sion and  shame. 

In  fine,  as  giving  of  alms  is  a  real  expression  of  our 
love  and  gratitude  to  God,  and  our  saviour  Christ;  so 
the  apostle  tells  us,  God  is  not  unrighteous  to  forget 
your  work  and  labour  of  love  which  ye  have  showed 
toward  his  name,  in  that  ye  have  ministered  to  the 


saints,  and  yet  do  administer.  He  may  defer,  but  he 
never  forgets:  you  may  safely  reckon  that  so  much  as 
you  have  bestowed  in  w^orks  of  charity,  so  much  with 
increase  you  have  secured  in  the  liands  of  Godj  who 
will  either  return  it  in  temporal  blessings,  or  repay  it 
with  interest:  think  then  what  is  incumbent  on  you  in 
relation  to  these  things.  There  are  but  two  reasons, 
and  they  are  both  very  bad  ones,  that  hinder  men  from 
being  charitable  according  to  their  power;  either  cov- 
etousness  makes  them  unwilling,  or  expensiveness 
makes  them  imagine  they  are  unable.  If  the  former 
influences  you,  consider  well  that  your  happiness  for 
ever  depends  on  doing  your  duty;  but  your  happiness 
even  here  doth  not  depend  on  enlarging  your  fortunes. 
You  may,  if  you  will  form  yourself  to  it,  enjoy  great  sat- 
isfaction in  doing  good.  But  what  felicity  can  you  pos- 
sibly find,  either  in  the  consciousness  of  having,  or  the 
vanity  of  being  known  to  have,  ever  so  much  wealth 
more  than  you  have  occasion  for?  Besides,  it  the  en- 
joyment of  man's  life  doth  consist  in  the  abundance 
of  the  things  which  he  possesses,  charity  may  often  be 
so  contrived  by  prudence,  as  not  to  diminish  wealth; 
and  is  often  so  blessed  by  heaven,  as  greatly  to  increase 
it.  And  if  it  be  expensiveness  that  withholds  you 
from  charity,  in  this  case  also  think  with  yourself,  for 
what  purpose  is  it  your  Maker  hath  intrusted  you.?  for 
vices  and  follies,  or  for  pity  and  mercy?  You  may  in- 
deed plead,  that  luxury,  by  the  numbers  it  employs, 
is  perhaps  the  most  extensive  beneficence:  but  this  is 
a  poor  pretence,  evidently  calculated  to  make  yourself 
easy  in  acting  wrong.  Undoubtedly  the  wisdom  of 
Providence  hath  contrived,  that  many,  who  will  do  no 
good  in  any  other  way,  shall  do  some  in  this.  But 
then  it  is  usually  done  to  those  who  need-  it  least.  A 
number  of  persons,  well  able  to  take  care  ot  them- 
selves otherwise,  are  maintained,  part  in  idleness, 
and  part  in  professions  of  no  manner  of  use;  while 
the  true  object  of  compassion,  the  infirm  and  help- 
Jess,  are  left  unregarded  to  suffer  and  perish.  Lux- 
ury therefore  contributes  nothing  to  answer  the  intent 
of  christian  charities.  And  even  those  it  is  pretended 


to  provide  for,  it  teaches  at  the  same  time  to  ruin  them- 
selves by  the  imitation  of  it.  And  in  proportion  as 
it  prevails,  it  destroys  every  where  both  virtue  and  hap- 
])iness  public  and  private.  Let  therefore  both  the  fru- 
£ja]  and  the  expensive  man  seriously  consider,  one, 
v^-hat  proportion  his  charity  bears  to  his  increase;  the 
other  to  his  profusions;  and  both  think  of  justifying 
themselves,  not  to  the  vs'orld,  but  to  God.  Possibly 
it  may  seem  a  good  reason  to  some,  for  their  own  ne- 
glect of  the  poor,  that  the  law  makes  provision  for 
them:  and  it  is  certainly  an  honour  to  the  law  that  it 
doth ;  but  no  honour  to  us,  that  it  needs  do  it.  Besides, 
there  are  very  many  cases  of  great  distress,  to  which 
legal  provision  is  neither  easily  nor  properly  extended; 
nor  can  it  give  by  any  means  so  plentiful  relief,  as 
should  be  given,  to  the  greater  part  of  those  to  whom 
it  may  extend.  But  suppose  the  law  capable  of  doing 
every  thing  that  need  be  done;  what  would  be  the 
consequence  of  leaving  every  thing  to  it.^  Then  we 
should  lose  entirely  the  means  we  have  now,  of  prov- 
ing to  the  world,  and  to  ourselves,  the  goodness  of  our 
own  hearts;  and  of  making  an  undoubted  freewill  of- 
fering to  God,  out  of  what  he  hath  given  us.  Persons 
of  bad  minds  may  indeed  take  occasion  to  neglect  the 
poor,  from  our  willingness  to  relieve  them;  and  thus 
by  their  fault,  the  burden  may  fall  heavier  upon  us 
than  it  ought.  But  then  God,  who  hath  intrusted  us, 
not  only  in  conjunction  with  others  to  do  our  share, 
but  separately  by  ourselves  to  do  what  we  can,  is  not 
unrighteous  to  forget  this  our  labour  of  love;  but  will 
take  abundant  care  that  whatever  we  bear  cheerfully 
on  his  account,  far  from  giving  us  cause  of  complaint, 
shall  assuredly  be  matter  of  great  joy  to  us  in  the  end: 
not  that  we  should  be  so  vain  as  to  think  we  merit  hea- 
ven, thereby;  nor  may  we  presume  to  drive  a  bargain 
witli  God  by  putting  our  good  works  into  the  balance 
■with  an  infinite  and  eternal"rcwar(i. 


■C()c  great  iXnk  of  <irf|aritit»  sei 

IV.   The  great  Rule  of  Charily. 

Our  Charity  must  also  extend  to  the  credit  or  re- 
putation  of  our  neighbour,  whether  he  be  innocent  or 
guilty.  Consequently,  should  our  innocent  neighbour 
be  maliciously  brought  into  judgment,  it  is  our  duty  not 
only  to  vindicate  him  from  false  imputations  in  private, 
but  to  offer  our  voluntary  evidence  before  the  court. 
And  though  we  know  him  to  be  guilty,  if  some  other 
branch  of  charity  or  justice  does  not  oblige  the  con- 
trary, we  must  not  take  upon  us  to  divulge  his  faults, 
nor  to  report  them  upon  hearsay  :  for,  as  they  are  men 
and  christians,  our  neighbours  and  our  brethren  in 
Christ,  it  is  our  duty  not  only  to  honour  good  men  for 
their  virtues,  but  to  pity  the  evil  for  their  miseries, 
to  relieve  their  wants,  to  conceal  their  defects,  and  to 
vindicate  their  injured  reputation  ;  to  pray  for  them 
and  to  take  such  steps  as  may  probably  recover  them 
to  a  true  sense  of  their  spiritual  state.  Suspicions,  fan- 
cying the  worst  designs,  and  putting  tne  worst  inter- 
pretations upon  words  and  actions,  hard  censures  and 
suppositions,  are  reigning  sins  among  adversaries,  too 
common  among  those  who  are  otherwise  serious  and 
devout ;  and  this  not  only  against  particular  persons, 
but  on  all  hands  against  whole  bodies  and  parties, 
who,  in  any  thing  relating  to  the  times,  are  of  differ- 
ent opinions  and  sentiments.  ^Vll  which  are  contrary 
to  the  nature  of  charity,  which  is  always  inclinable  to 
think  the  best,  and  leans  to  the  side  of  favour  both  in 
judging  and  speaking  of  their  deeds.  Besides,  it  is 
plainly  contrary  to  our  Lord's  rule,  who  warns  us  not 
to  judge,  that  we  be  not  judged;  because  with  what 
measure  we  mete  it  will  be  measured  to  us  asfain. — ■ 
Dwelling  upon  an  injury  received,  and  hearkening  to 
idle  tales,  increase  a  fault,  and  the  malice  and  unvvor- 
thiness  of  him  that  is  guilty  thereof.  By  these  our  re- 
sentment is  heightened,  and  our  minds  are  made  diffi- 
cult to  be  brought  into  temper^  whereas  if  we  did  not 
give  way  to  them,  we  should  find  ourselves  much 
more  easy  to  forgive. 

Z  z 


362  €t)c  IDljolc  jaDutp  of  ^mi. 

And  the  best  means  to  help  us  in  the  practice  of  this 
virtue  is  always  to  keep  before  our  eyes  that  grand  rule 
of  loving  our  neighbour  as  ourselves,  which  the  apos- 
tle makes  the  sum  of  our  whole  duty  to  our  neighbour. 
For  though  men  are  so  careless  of  their  spiritual  af- 
fairs, as  to  wish  for  no  assistance,  they  are  not  thereby 
freed  from  this  rule  from  those  sorts  of  charities.  Be- 
cause the  love  of  ourselves,  which  is  set  as  the  mea- 
sure to  that  of  our  neighbour,  is  understood  to  be  that 
reasonable  love  which  men  ought  to  have  for  them- 
selves ;  and  therefore  though  a  man  fail  of  that  rea- 
sonable love  he  owes  himself,  yet  his  neighbour  there- 
by forfeits  not  his  right.  Again,  what  we  actually 
would  that  others  should  do  to  us  is  not  in  all  cases  a 
rule  of  our  duty ;  but  the  lawfulness  of  the  action 
is  to  be  presupposed :  for  I  may  not  do  or  forbear  a 
thing  to  my  neighbour,  merely  because  I  am  content 
or  desirous  that  he  should  do  or  forbear  the  like  to 
myself.  Now  that  desire  of  mine  must  first  be  known 
to  agree  with  God's  commands;  because  a  drunkard 
may  be  willing  to  be  made  a  beast  by  another:  but  it  is 
not  the  more  lawful  for  him  to  do  the  like  to  his  neigh- 
bour. So  a  man  upon  evil  courses  cares  not  to  be  dis- 
turbed in  them  by  the  reproofs  of  his  friends:  but  that 
does  not  lessen  his  obligation  to  be  a  monitor  to  other 
sinners,  especially  to  those  under  his  care  and  govern- 
jnent.  Neither  do  we  fulfil  this  rule  by  doing  that  to  others, 
which  we  might  be  glad  they  would  do  to  us;  but  it 
consists  in  this,  to  do  all  that  we  can  expect  from 
them,  as  matter  of  duty  and  right.  For  though  a  poor 
man  might  be  glad  that  the  rich  person  would  give 
him  a  part  of  his  estate,  so  as  to  make  his  circumstan- 
ces easy  and  plentiful :  yet  the  rich  man,  who  is  mas- 
ter of  his  own  estate,  may  lawfully  gratify  such  a  de- 
sire ;  but  he  may  as  lawfully  refuse  to  do  it.  In  like 
manner,  the  duty  to  love  our  neighbour  as  ourselves 
is  not,  either  that  we  should  love  any  neighbour  with 
equal  tenderness  as  ourselves;  for  that  I  conceive  is 
hardly  possible;  or  that  we  should  love  every  neigh- 
bour alike;  which  if  we  suppose  possible  were  nei- 
ther just  nor  natural :  or  that  we  should  do  for  our 


€f)c  5ccat  IjIuIc  of  €fjaritp»  36S 

neighbour  all  that  he  now  does,  or  that  wc,  if  in  his 
circumstances,  might  perhaps  wish  and  desire  to  be 
done  for  ourselves  ;  for  such  desires  may  be  irregular  ; 
or  if  not  sinful,  yet  unreasonable:  but  it  is  to  do  all 
that  for  him,  which  were  our  case  his,  and  his  ours, 
we  should  in  reason  expect  and  be  glad  to  have  done 
to  ourselves.  Human  laws  are  often  so  numerous,  as 
to  escape  our  memories  ;  so  darkly  worded,  as  to  puz- 
zle our  understandings  :  and  their  original  obscurity 
is  seldom  improved  by  the  nice  distinction  and  sub- 
tile reasonings  of  those  who  profess  to  clear  them  ;  so 
that  under  these  several  disadvantages,  they  lose  mucli 
of  their  force  and  influence  ;  and,  in  some  cases,  raise 
more  disputes,  than  perhaps  they  determine.  But  here 
is  a  law,  attended  with  none  of  these  inconveniencies; 
the  grossest  minds  can  scarce  misapprehend  it,  the 
weakest  memories  are  capable  of  retaining  it :  no  per- 
plexing comment  can  easily  cloud  it;  the  authority  of 
no  man's  gloss  upon  earth  can  (if  we  are  sincere)  swav 
us  to  make  a  wrong  construction  of  it.  What  is  said 
of  all  the  gospel  precepts  by  the  evangelical  prophet, 
is  more  eminently  true  of  this  :  it  is  a  highway  :  and 
the  wayfaring  man,  though  a  fool,  shall  not  err  therein. 
It  is  not  enough  that  a  rule,  which  is  to  be  of  general 
use,  is  suited  to  all  capacities,  so  that  whenever  repre- 
sented to  the  mind,  it  is  presently  agreed  to ;  but  it 
must  also  be  apt  to  offer  itself  to  our  thoughts,  and  lie 
ready  for  present  use  upon  all  exigencies  and  occa- 
sions. And,  as  the  love  a  man  bears  to  himself  is  al- 
ways sincere,  so  should  the  love  to  our  neighbour  he, 
in  this  respect,  as  that  to  ourselves :  not  mercenary 
and  designing,  but  disinterested  and  hearty,  intending 
the  benefit  of  the  party  we  express  it  to :  not  indi- 
rectly seeking  our  own  profit  or  pleasure:  whoever 
constantly  aims  at,  and  steadily  pursues  this  end,  will 
never  greatly  fail  in  the  particulars  othis  duty.  So  he 
that  loves  his  neighbour  sincerely  as  himself;  and  is 
willing  to  do  to  all  men,  as  he  desires  they  should  do 
to  him ;  that  thinks  himself  sent  into  the  world  on 
purpose  to  do  good  to  others,  and  looks  upon  it  as  the 
.sum  and  end  of  his  duty  to  promote  the  universal  peace 


364  €j)c  WlyoU  ^\xt^  of  Wan. 

and  happiness  of  mankind  ;  will  certainly  upon  this 
principle  regularly  and  uniformly  perform  all  parts  ot 
his  duty  toward  men  :  he  will  naturally  treat  his  su- 
periors with  cheerful  submission,  his  benefactors  with 
gratitude  and  respect,  his  equals  with  affability  and 
kindness,  and  his  inferiors  with  gentleness,  modera- 
tion, and  charity. 

V.  Of  Peacemaking. 

Pdaccmaking  is  another  great  instance  of  charity  j 
which,  though  it  does  not  directly  fall  under  any  of  the 
former  heads,  yet  frequently  contributes  to  the  prac- 
tice and  success  of  them  all :  because  it  will  not  re- 
port of  our  neighbours  any  thing  false,  nor  any  thing 
true  which  may  tend  to  variance  ;  and  it  will  discour- 
age eaves-droppers  and  tale-bearers,  who,  out  of  ma- 
lice, envy,  or  idleness,  are  busy  bodies  :  a  peaceable 
man    will   never  sow   the  seeds  of  dissention.       If 
there  be  any  dissention,  a  peaceable  man  will  so  be- 
have himself  as  not  to  inflame  or  widen  a  breach.     It 
men  would  behave  with  this  prudence  toward  those 
that  are  at  variance,  it  would  go  a  great  way  to  the 
shortening  of  quarrels.     It  is  vain  to  imagine  we  may 
meet  with  a  person  that  shall  please  us  in  every  thing  : 
but  this  we  may  do,  we  may  find  out  something  that 
will   please  us  in  every  person.     A    man  is  not  fit 
to  live  in  the  world,  who  does  not  see  several  things, 
without  seeming  to  see  them ;  who  does  not  see  thro' 
the  little  by-ends  and  selfish  views,  which  men  may 
have  J  against  which  he  must  use  all  the  reality  of  cau- 
tion and  distrust,  with  as  little  appearances  of  it  as 
possible,  if  he  would  preserve  peace.     For  human  na- 
ture is  not  so  bad  as  some  represent  it :  most  of  the  lit- 
tle strifes  and  contentions  v^^hich  happen,  would  die 
of  their  own  accord,  if  ill-natured  people  (pretending 
to  be  friends  to  both  parties)  did  not  blow  the  fire,  and 
throw  on  fresh  fuel.     As  coal  is'  to  burning  coal,  and 
as  wood   to  fire,  so  is  a  contentious  man  to  kindle 
strife;  where  no  wood  is,  the  tire  goeth  out ;  so  where 
there  is  no  tale-bearer,  the  strife  ceaseth.     Where  the 


ccmtention  is  hot  and  fierce,  a  lover  of  peace  will  incline 
both  parties  to  coolness  and  good  temper.  If  thou  blow 
the  spark,  it  will  burn;  and  if  thou  spit  upon  it,  it  shall 
be  quenched;  and  both  these  come  out  of  thy  mouth. 
Quarrels  proceed  out  of  the  mouth,  by  carrying  tales, 
aggravating  offences,  or  persuading  revenge:  so  damp- 
ing them  proceeds  out  of  the  mouth  by  soft  and  gentle 
entreaties;  by  representing  the  smallest  of  the  things 
they  quarrel  about;  and  by  showing  how  inconsistent  it 
is  with  peace  to  take  offence  at  every  thing,  or  to  inter- 
pret it  in  the  worst  sense.  When  the  passions  are  hot 
and  inflamed  on  both  sides,  though  gentle  words  and  en- 
treaties cannot  suppress  them,  they  may  serve  to  bring 
them  down.  When  a  man,  desirous  to  make  peace,  sees 
that  they  are  resolved  to  fight  it  out,  he  will  endeavour 
that  their  contention  may  be  ended  with  as  lirde  hurt  as 
may  be;  he  will  persuade  them  to  refer  the  matter  in  dis- 
pute to  the  judgment  of  some  wise  neighbour,  where, 
with  less  charge  and  more  satisfaction,  the  strife  may  be 
ended;  because,  though  a  lawsuit  may  determine  a  con- 
troversy, it  commonly  continues  a  breach  of  peace  and 
charity  among  the  contending  partifs.     And 

Whoever  undertakes  this  good  office  of  peacemaking 
must  take  care  that  he  lives  a  remarkable  peaceable  life 
himself:  for  in  contending  parties  one  or  the  other  in  all 
probabiUty  will  be  angry  at  good  advice,  and  endeavour 
to  take  off  the  weight  of  such  admonitions  as  tend  to 
reconciliation,  if  the  peacemaker  be  given  to  contention 
also;  then  it  may  be  objected,  as  the  Hebrew  did  to 
Moses,  Who  made  thee  judge  over  us?  Or  at  least  he 
may  be  abruptly  silenced  with.  Thou  hypocrite,  first  cast 
the  beam  out  of  thine  own  eye.  Therefore  he  that  would 
persuade  peace  in  another,  must  be  also  peaceable  him- 
self. 

If  it  be  possible,  as  much  as  lieth  in  you,  live  peacea- 
bly with  all  men.  To  live  peaceably  with  all  men,  in 
the  strictest  sense  of  the  words,  is  a  thing  absolutely  im- 
possible, and  out  of  our  reach;  for  it  depends  upon  what 
we  are  not  masters  of,  the  disposition  and  passions  of 
other  men.  Let  us  take  what  care  we  can  to  prevent 
mistakes,  they  will  sometimes  arise;  let  us  with  ever  sd 


366  €||c  IDIjok  SDutji  of  ^an. 

much  caution  avoid  doing  injuries,  we  cannot  always 
avoid  receiving  them.  Where  violent  encroachments 
are  made  upon  our  fortune  or  good  name,  we  not  only- 
may,  but  must  vindicate  ourselves  from  them,  though 
breach  of  peace  and  an  open  rupture  with  any  man  at- 
tend our  doing  it.  Slight  affronts  and  small  injustices 
we  may  put  up  withj  but  where  we  are  wounded  to  the 
quick,  either  in  our  estate  or  reputation,  we  are  not  at 
liberty  to  be  silent:  to  be  upon  our  defence  in  such  cases 
is  a  debt  we  owe  to  ourselves,  our  posterity,  our  rela- 
tions, and  friends,  who  have  all  an  interest  in  us.  When 
the  cause  of  true  religion  suffers  from  the  tongues  or 
pens  of  libertines  and  unbelievers j  when  any  open  at- 
tempts are  made  by  ill  men  on  the  constitution  of  that 
state,  whereof  we  are  members  j  when  an  absent 
friend  is  traduced  by  lying  lips,  or  the  name  of  any 
good  and  virtuous  man  is  vilified;  it  is  our  duty  in  such 
cases  to  stand  up,  and  rebuke  this  spirit  of  treachery, 
malice  or  profaneness.  The  honour  of  God,  or  the  in- 
terest of  virtue,  would,  at  such  a  time,  be  blemished  by 
our  silence  and  forbearance.  He  that  does  not  openly 
and  heartily  espouse  the  cause  of  truth,  will  be  reckoned 
to  have  been  on  the  other  side.  And  then  peace  with 
men  can  never  be  eligible,  when  it  applies  enmity  with 
God.  The  precept  here  given  of  living  peaceably,  is 
easily  understood:  it  is  so  to  demean  ourselves  in  all  the 
offices  and  stations  of  life,  as  to  promote  a  friendly  un- 
derstanding and  correspondence  among  those  we  converse 
Avith:  so  as  to  prevent,  as  much  as  we  can,  all  outward 
contention  and  strife,  nay  all  inward  mistakes  and  jeal- 
ousies from  arising,  and  to  quench  and  allay  them,  as 
soon  as  we  can,  whenever  they  are  risen  j  so  as  to  disagree 
openly  with  no  man  in  things  of  an  indifferent  nature, 
and  of  no  moment;  and,  where  the  point  is  of  import- 
ance enough  to  deserve  to  be  insisted  on,  there  to  do  it, 
with  so  much  candour,  and  modesty,  and  sweetness,  as 
not  to  offend  even  those  we  do  not  agree  with.  In  a  word, 
it  is  so  to  conduct  our  actions,  discourses,  and  dealings, 
as  to  make  ourselves  and  others  as  easy  as  is  possible. 
Various  are  the  instances  of  this  duty.  They  live  peace- 
ably v/ith  respect  to  the  public,  who  pay  a  due  regard  to 


the  laws  of  their  country,  and  express  a  due  reverence  to 
their  superiors,  honouring  them  sincerely  for  their  virtues 
and  talents ;  not  rashly  censuring  their  actions,  but 
putting  the  best  and  most  candid  construction  upon  them  ^ 
not  being  over  busy  in  matters  that  are  too  high  for  them, 
and  do  not  concern  them.  They  live  peaceably  in  reli- 
gious matters,  who,  are  contented  to  enjoy  their  own 
opinions,  without  arraigning  those  that  may  be  other- 
wise minded,  without  disturbing  the  public  peace: 
whose  zeal  for  their  faith  never  makes  them  forget  their 
temper;  nor  outrun  the  bounds  of  christian  goodness  and 
prudence;  who  make  great  allowance  for  the  weakness  of 
men's  reason  and  the  strength  of  their  prejudices,  and 
condemn  not  all  as  insincere,  who  are  not  so  enlightened 
as  they  are,  but  leave  them  to  stand  or  fall  to  their  own 
master;  praying  for  them,  in  the  mean  time,  that  they 
may  come  to  the  knowledge  of  the  truth,  and  endeavour- 
ing by  all  gentle,  persuasive  methods  to  reclaim  them. 
Finally,  they  live  peaceably  in  matters  of  common  life 
and  daily  practice,  who  take  care  to  make  their  carriage 
inoffensive  and  obliging;  who  are  not  ready  to  entertain 
ill  reports  of  men,  much  less  to  disperse  them;  who 
whisper  about  nothing  to  set  friends  and  neighbours  at 
variance;  who  mind  their  own  business,  without  inter- 
meddlino;  much  in  the  concerns  of  others:  who  can  take 
a  slight  affront  or  injury  in  conversation  without  resent- 
ing it,  and  even  a  great  one  without  returning  it. 

Men  are  apt  to  go  to  lazo  for  every  trifle;  and  because 
they  have  law  on  their  side,  they  cannot  be  persuaded 
that  they  are  to  blame  for  so  doing.  Yet  it  should  be 
considered,  that  although  all  lawful  suits  are  not  sinful, 
for  a  christian  may  go  to  law  to  keep  his  rightful  pos- 
session, or  to  recover  what  is  wrongfully  taken  or  detain- 
ed from  him;  yet  where  there  is  no  sin  in  the  suit  itself, 
there  is  often  in  the  management  of  it:  so  that  it  is  a 
temptadon  and  a  snare,  and  every  man  should  be  cautious 
how  he  embarks  upon  so  dangerous  a  bottom,  where  jus- 
tice and  charity  are  in  danger  of  being  stranded  or  thrown 
overboard.  A  man  at  least  must  be  assured  that  he 
claims  or  defends  his  right;  otherwise  the  lawsuit  is  vex- 
atious, or  worse.  What  we  propose  to  get  or  keep  should 


368  Cljc  W^oic  K'Wtp  Of  ^m. 

be  of  considerable  value ;  or  else  it  savours  of  a  con- 
tentious spirit,  to  hazard  our  own  and  our  neighbour's 
peace  for  a  trifle.  Victory  should  not  be  the  motive,  but 
right.  Revenge  should  never  mingle  with  our  resent- 
ment J  for  Christ  declares  against  this  rigour  of  the  Jew- 
ish law.  And  one  of  the  great  springs  of  lawsuits  and 
contentions,  such  as  verbal  trespasses  and  injuries,  will 
very  rarely  bear  the  weight  of  an  action,  and  acquit  the 
conscience  of  him  who  appeals  to  the  lawsj  because  all 
our  works  are  to  be  done  in  charity. 

We  must  not  only  therefore  say  that  we  forgive  our 
enemies,  but  show  the  reality  of  our  intentions,  by  tak- 
ing all  opportunities  to  do  them  all  the  good  in  our  power. 
It  IS,  I  think,  our  duty  to  prefer  compassion  to  an  enemy, 
before  a  matter  of  mere  generosity  to  a  friend,  when  we 
cannot  exercise  both  together.  The  extreme  necessity 
of  even  our  enemies,  much  more  of  other  persons,  is  to 
take  place  of  the  mere  conveniency  of  friends  and  rela- 
tions i  and  we  ought  rather  to  relieve  the  distressed,  than 
to  promote  the  happiness  of  the  easy;  however  the  prac- 
tice ot  it  be  disregarded  by  the  world.  Otherwise  it  may 
justly  be  feared,  that  malice  still  lurks  in  the  heart.  But 
he  that  fulfils  the  command  of  doing  good  to  them  that 
hate  him,  not  only  does  his  duty,  and  follows  the  exam- 
ple of  our  Saviour,  but  heaps  burning  coal  on  their  heads, 
to  melt  them  into  love  and  compassion,  and  consequent- 
ly to  a  thorough  reconciliation.  So  that  the  great  hin- 
drance of  the  practice  of  this  duty  to  our  neighbour  is 
zh^i  sdf-lovcj  which  being  an  immoderate  love  ol  our  own 
worldly  interests  is  the  foundation  of  all  contention  and  in- 
justice; because  we  thereby  seek  only  to  please  ourselves, 
whereas  we  ought  also  to  please  our  neighbour,  for  his 
good  to  edification:  for  even  Christ  pleased  not  himself. 
liut. 

To  obtain  perfect  charity,  we  must  not  think  it  the 
whole  of  our  duty  when  this  obstacle  is  removed;  be- 
cause, as  every  grace  is  the  gift  ol  God,  we  must  pray 
to  him  earnestly  to  work  it  in  us,  and  send  his  spirit  to 
frame  our  hearts  in  a  meek  and  peaceable  temper. 


THE  THIRD  PART 

OF  THE  NEW 

|)ole  But^  of  Mm  I 

CONTAINING 

OUR  DUTY  TO  OURSELVES. 
SUNDAY  XIIL 


I.  Of  Sobriety,  consisting  in  a  righf  gnvcrnmenf.  of 
our  thoughts.  .  II.  O/"  humility,  and  of  ils  necessifij 
and  usefulness.  III.  0/ pride,  ils  danger  andfollij, 
as  it  respects  the  gifts  of  nature,  fortune,  and  grace. 
IV.  Of  vainglory:  its  danger,  folly,  and  the  means 
to  avoid  and  overcome  it.  V.  Of  meekness,  its  ad- 
vantages, and  the  means  of  obtaining  it.  And,  VI. 
Of  consideration,  its  benefits,  and  cf  the  danger  of 
inconsideration. 


I.  Of  the  Government  of  our  Thoughts. 


W] 


E  come  now  to  those  duties,  which  in  a  particular 
manner  regard  Ourselves,  and  are  summed  up  by  the 
apostle  in  the  word  Soberly;  for  the  word  soberly  m 
its  native  sense  signifies  a  soundness  and  firmness  of 
mind,  governing  and  directing  inferior  appetites  and  pas- 
sions, and  searching  and  regulating  rhe  whole  frame  of 
soul  and  body  in  our  personal  and  private  capacities.  So 
that  in  respect  to  the  soul,  sobrietij  is  a  right  governing 
our  passions  and  affections,  or  appetites:  which  never 
can  be  done  without  a  previous  regulation  of  our 
Thoughts;  for,  as  the  Wise-man  says,  We  must  keep 
our  hearts  with  all  diligences  because  out  of  them  are 

3  A 


'MO  €^c  lIDIjck  2Dm?  of  Jtir^am 

the  issues  of  life:  or  the  goodness  or  badness  of  ouf 
Jives  doth  altogether  depend  upon  the  attending  or  not 
attending  to  the  thoughts,  motions,  and  inclinations  of 
our  minds.  And  therefore  it  is  a  very  proper  question. 
How  hath  a  man  power  over  his  own  thoughts?  There 
is  not  indeed  any  single  answer  to  be  given  to  this  ques- 
tion that  will  fit  all  men.  Some  men  by  the  very  prin- 
ciples of  their  make  and  constitution  are  much  better 
able  to  govern  their  thoughts  than  others.  Some  that 
are  naturally  weaker,  have  by  long  use  and  many  trials 
obtained  a  greater  power  over  their  thoughts  than  others. 
Again,  the  same  persons  that  at  some  times  have  a 
greater  power  over  the  motions  of  their  minds,  may  at 
other  times  have  a  less  command  over  them;  and  this 
according  as  their  health,  or  their  business,  or  a  hun- 
dred contingencies  of  outward  things,  do  affect  them. 
And. 

In  all  cases  the,  first  motions  o{  our  minds  are  produc- 
ed so  quick,  that  there  is  not  time  enough  given  for  rea- 
son to  interpose.  Again,  when  a  man's  mind  is  vigo- 
rously affected  and  possessed,  either  with  the  outward 
objects  of  sense  or  with  inward  passions  of  any  kind,  in 
that  case  he  has  little  or  no  command  of  his  thoughts. 
His  mind  at  that  time  will  be  in  a  manner  wholly  taken 
up  with  what  it  is  then  full  of.  Nor  will  he  be  able,  till 
those  impressions  are  worn  off,  to  think  freely  of  what 
he  pleases.  There  are  some  cases  likewise,  where  a 
man's  thoughts  are  in  a  manner  forced  upon  him,  from 
the  present  temper  and  indisposition  of  his  body.  So 
that,  so  long  as  that  habit  of  body  lasts,  he  cannot  avoid 
those  kind  of  thoughts.  This  is  the  case  of  some  deeply 
hypochondriac  persons,  many  of  whom  will  be  haunted 
with  a  set  of  thoughts  and  fancies,  that  they  can  by  no 
means  get  rid  of,  though  they  desire  it  ever  so  earnestly. 
We  may  properly  enough  call  such  fancies  their  wak- 
ing dreams;  as  their  dreams  are  their  sleeping  fancies. 
But, 

Though  we  cannot  in  many  cases  think  always  of  what 
we  v/ould;  nay,  though  we  cannot  hinder  abundance  of 
thoughts  from  coming  into  our  minds  against  our  will> 
yet  ic  is  alvv^ays  in  our  power  to  assent  to  our  thoughts  oz 


€fjc  <i^obcntnicnt  of  one  C()ou0!)tj^»       S7i 

to  deny  our  consent  to  them:  if  we  do  not  consent  to 
them,  but  endeavour  to  stop,  and  stifle,  and  resist  them, 
as  soon  as  we  are  aware  of  them,  there  is  yet  no  harm " 
done.  Should  we  be  haunted  with  blasphemous  thoughts, 
and  cannot  get  rid  of  themj  we  must  consider  tliat  ouj* 
thoughts  are  no  further  ours,  than  as  we  choose  them ; 
that  all  sin  lies  in  the  will,  and  all  will  implies  choice : 
that  those  thoughts  therefore,  which  are  not  our  choice, 
which  we  reject  with  a  settled  aversion  and  abhorrence, 
will  never  be  placed  to  our  account.  So  that  our  thoughts, 
however  indecent  or  irregular  they  may  be,  are  rather  to 
be  accounted  the  infirmities  of  our  corrupt  nature  than 
our  sins  properly  so  called.  If  we  close  with  any  thought 
that  prompts  us  to  evil,  so  as  to  be  pleased  with  it,  to 
delight  in  it,  to  think  of  pursuing  it,  till  it  be  brought  in- 
to action;  in  that  case  we  are  no  longer  to  plead  cur  ori- 
ginal corruption;  for  in  that  very  instance  we  become 
actual  sinners,  or  actual  transgressors  of  the  law  of  God. 
The  mind  is  passive  in  receiving  its  notices  of  things, 
whether  pure  or  impure;  but  it  is  active,  in  its  determi- 
nation, whether  to  harbour  or  discard  them.  As  far  as 
it  is  passive,  it  is  entirely  innocent;  as  far  as  it  is  active, 
it  is  accountable:  and  it  certainly  is  active,  when  we 
dwell  upon  impure  thoughts  with  complacency;  when 
we  strengthen  ourselves  in  wickedness,  by  cherishing 
the  remembrance  of  past  guilty  joys,  and  laying  scenes 
in  our  imagination  for  the  entertainment  of  future  plea- 
sures. Here  then  we  see  in  what  the  government  of  our 
thoughts  consists;  they  are  not  criminal  till  they  have 
the  consent  of  the  will ;  and  the  soul  can  withhold  that 
consent,  till  it  has  sufficiently  considered  the  whole  case. 
If  we  would  keep  our  hearts  in  a  good  frame,  and 
bend  our  thoughts  to  good  purposes;  our  first  and  great- 
est care  should  be,  to  rightly  pitch  upon  our  main  de- 
signs; and  to  choose  that  for  the  great  business  of  our 
lives,  that  really  ^ought  to  be  so.  For  men's  heads 
are  fruitful  of  evasions  to  reconcile  their  duty  and 
their  interest,  when  they  come  in  competition:  and  ar- 
guments, such  as  they  are,  are  never  wanting  to  make 
that  appear  reasonable,  which  is  agreeable  or  profitably 
to  US;  except  where  the  case  is  very  glaring  and  notori. 


372  €(jc  Wf^tAt  SDutp  of  ia^am 

ous.  He,  who  earnestly  wishes  a  thing  was  lawful,  has 
half  consented  that  it  is  so:  dishonesty  has  already  rrept 
into  his  heart,  and  the  transition  thence  to  the  head  is 
quick  and  sudden.     But 

Ihe  great  concernment  of  all  is  to  approve  ourselves 
to  that  great  God  who  made  us,  and  disposes  of  all  our 
affairs;  and  who,  according  as  we  sincerely  endeavour 
or  not  endeavQur  to  serve  him,  will  make  us  either  hap- 
py or  miserable,  both  in  this  life  and  the  other. 

Xhey  that  would  thus  keep  their  hearts  always  in  a 
good  frame,  must  have  a  special  care  to  avoid  two  things, 
idleness  and  loose  company.  A  wise  man  will  never 
be  at  such  a  pass  as  to  say,  I  have  nothing  to  doi  I  do 
not  know  hovN^  to  spend  my  next  hour.  Idleness,  and 
having  nothing  to  do,  is  the  mother  of  most  of  those 
vain  and  unprofitable  and  sinful  fancies,  in  which  some 
men  spend  their  days.  And  whereas  temptations  do 
sometimes  come  into  the  way  of  other  men-,  the  idle 
man  is  forced  to  seek  out  temptations  for  the  shipwreck 
of  his  virtue.  Loose  and  impertinent  conversation  is 
pot  much  better  than  idleness;  for  wherever  it  is  much 
used,  it  will  so  emasculate  a  man's  mind,  and  take  off  the 
edge  and  vigour  of  it,  as  to  serious  things,  that  he  can- 
not easily  get  into  a  good  frame  again.  St.  Paul  says. 
Evil  communications  corrupt  good  manners.  And  there- 
fore those  people,  a  great  part  of  vv'hose  life  is  employed 
in  gadding  up  and  down;  in  play;  in  merry  meetings; 
in  telling  or  hearing  idle  stories  and  the  like;  it  is  im- 
possible but  their  thoughts  and  inclinations,  and  the 
whole  frame  of  their  hearts  will  be  suitable;  that  is  to 
say,  very  light  and  foolish;  not  to  say  profane  and  wick- 
ed, and  atheistical  too,  if  the  company  they  much  con- 
verse with  be  of  that  strain. 

Let  us  be  as  attentive  as  possible  to  the  first  motions 
of  our  minds;  and  whenever  we  find  that  they  tend  to- 
ward something  that  is  forbidden,  let  us  stop  them  as 
soon  as  we  can.  You  cannot  perhaps,  for  instance,  pre- 
vent a  sudden  passion  of  anger  from  arising  in  your  mind 
upon  twenty  accidents;  but  as  soon  as  you  feel  this  pas- 
sion, you  can  thus  far  stifle  it;  you  can  seal  up  your  mouth, 
so  that  the  passion  shall  not  vent  itself  in  unseemly  words. 


Cljc  <5o\)cmiifnt  of  out  Cljouglji^*       S7S 

If  any  indecent,  impure  fancies  or  desires  should  be 
excited  in  you  upon  any  occasion,  it  was  not  perhaps 
in  your  power  to  keep  them  from  coming  into  your 
mind;  but  it  is  in  your  power  to  withdraw  from  tlic 
tempation  that  causes  them,  and  to  endeavour  to  di- 
rect your  thoughts  to  some  other  object;  at  least  not 
to  proceed  one  step  in  any  outward  action  toward  the 
accomplishing  of  those  desires.  Every  check  that  you 
give  to  the  first  motions  of  sin,  makes  the  next  assault 
of  theiti  the  less  furious.  And,  if  you  constantly  use 
yourself  thus  to  guard  and  watch  over  your  heart,  you 
will  in  time  obtain  such  a  command  over  it,  that  you 
will  not  be  troubled  with  a  quarter  of  those  irregular 
desires  and  passions,  which  heretofore  upon  several  oc- 
casions used  to  be  kindled  in  you.  That  you  may  be 
able,  not  only  to  keep  bad  thoughts  out  of  your  mind, 
but  also  to  have  a  constant  spring  of  good  ones,  con- 
verse with  discreet  and  pious  persons;  read  good  books, 
especially  the  holy  scriptures;  and  take  times  of  med- 
itation and  recollection;  and  above  all,  offer  fervent 
and  constant  prayers  to  God.     And, 

Notwithstandino-  what  I  have  hitherto  said  concern- 
ing  the  diligence  with  which  we  are  to  keep  our 
hearts,  yet  this  is  always  to  be  remembered,  that  witli 
our  diligence  we  must  be  careful  to  join  discretion. 
My  meaning  is  this ;  we  must  have  a  care  not  to  ex- 
tend our  thoughts  immoderately,  and  more  than  our 
tempers  will  bear,  even  to  the  best  things.  And  the 
way  to  do  that  is  not  to  put  them  too  much,  or  too 
long,  upon  the  stretch  at  any  one  time ;  but  to  relax 
them  when  there  is  occasion,  and  to  let  them  run  out 
and  entertain  themselves  upon  any  thing  that  comes 
next  to  hand  so  lone:  as  it  is  innocent. 

Another  excellent  rule  tor  the  good  government  or 
our  thoughts  is  always  to  live  under  a  constant  sense 
of  God's  presence  and  inspection  :  For  he,  that  made 
the  eye,  shall  he  not  see  ?  And,  if  he  do  so  see  shall  he  , 
not  punish  }  Hell  and  destruction  are  before  the  Lord^ 
How  much  more  then  are  the  hearts  of  the  children  or 
men  ?  And,  if  it  be  so  much  shame  to  disclose  our 
.wicked,   presumptuous,   vain,   trifling,    and   vicious 

#  ■ 


374  €f)c  Wt^olt  SDutp  of  09an. 

thoughts  to  our  fellow-creatures,  as  most  men  account 
it  to  be,  lest  they  upbraid  or  punish  them  for  it ;  how 
much  more  should  they  be  ashamed  and  dread  to  ad- 
mit such  thoughts,  which  are  criminal  in  the  sight  of 
God,  when  they  believe  he  sees  and  is  able  to  punish 
them  ?  And, 

II.  Of  Humility. 

Above  all,  it  will  be  found  of  exceeding  great  use 
to  be  clothed  with  Humility  :  not  that  fawning  hu- 
mility of  outward  expression  and  behaviour,  which 
covers  a  false  and  proud  heart  j  but  that  humility  which 
consists  in  the  inward  frame  and  disposition  of  the 
mind,  and  in  a  right  judgment,  in  the  main,  of  our- 
selves; which  retains  a  deep  sense  that  God  created 
us  out  of  nothing,  and  that  sin  reduces  us  to  a  state 
worse  than  nothing  without  the  mercies  of  God,  and 
the  merits  of  our  J^aviour ;  and  which  admonishes  a 
man  of  his  own  corruption  and  subordination,  and 
duty  to  God  and  man,  whose  fruits  are  to  be  discern- 
ed best  in  a  relative  view.  For,  with  regard  to  our 
superiors  in  civil  stations  in  the  world,  true  humility 
consists  in  obeying  them  willingly  in  all  things  just 
and  lawful ;  in  submitting  to  the  authority  even  of 
the  froward  and  unworthy^  in  not  despising  their 
persons,  exposing  their  weaknesses,  or  insulting  over 
their  inlirmities.  To  our  superiors  in  natural  abilities, 
true  humility  consists  not  in  submitting  our  under- 
standings to  them  blindly  and  implicitly,  but  in  being 
willing  and  desirous  to  be  instructed  and  informed 
by  them ;  in  not  envying  them  the  advantages  God 
has  given  them  above  ourselves  ;  nor  repining,  but  on 
the  contrary  rejoicing,  at  their  being  preferred  or  hon- 
oured, according  to  the  proportion  of  their  true  merit 
and  capacity.  To  our  superiors  in  religious  improve^ 
mcnts,  humility  consists  likewise  in  rejoicing  to  see 
the  practice  of  virtue,  and  the  advancement  of  the 
kingdom,  of  God  upon  earth ;  not  grieving  but  taking 
pleasure,  to  find  such  persons  highly  esteemed  in  the 
world,  and  proposing  them  to  ourselves  as  examples 


<S>t  JJumilitp,  375 

and  patterns  for  our  imitation.  With  regard  to  our 
equals,  true  humility  consists  in  civil  and  aftable,  in 
courteous  and  modest  behaviour;  patiently  permitting 
our  equals  (when  it  shall  so  happen)  to  be  preferred 
before  us;  not  thinking  ourselves  injured,  when  others, 
but  of  equal  merit  chance  to  be  more  esteemed  ;  wil- 
lingly submitting,  for  peace  sake,  to  many  things,  if 
not  very  unreasonable  ;  yet  otherwise  such  as  in  our 
own  judgment  we  should  not  choose  to  think  best  of. 
With  regard  to  our  inferiors  in  civil  stations,  humility 
consists  in  assuming  to  ourselves  no  more  than  the  dif- 
ference of  mens  circumstances,  and  the  pertormance 
of  their  respective  duties,  for  preserving  the  regular- 
ity and  good  order  of  the  world,  necessarily  required. 
To  our  inferiors  in  natural  abilities,  or  accidental  ad- 
vantages in  the  world,  such  as  learning  and  know- 
ledge, riches,  plenty,  and  the  like,  humility  consists 
in  considering,  that  possibly  they  have  some  other 
gifts  which  may  be  wanting  in  us ;  and  in  being  wil- 
ling to  communicate  to  them  the  advantages  we  enjoy, 
that  they  may  be  the  better  for  the  things  wherewith 
God  has  blessed  us.  The  true  humility  of  a  rich  man 
consists  in  being  willing  to  assist  them  by  relieving 
their  necessities,  endeavouring  to  make  the  condition 
of  the  meanest  easy  and  supportable  to  themselves. 
And  in  like  manner,  the  true  humility  of  persons  en- 
dued with  more  learning  and  knowledge  than  others 
consists  in  being  willing  to  communicate  what  they 
know,  and  in  sincerely  desiring  that  all  others  may  at- 
tain the  same  knowledge  with  themselves.  To  our 
inferiors  in  respect  of  religious  improvements,  true  hu- 
mility consists  in  being  rightly  sensible  of  our  own 
many  infirmities,  even  those  of  us  who  may  be  apt  to 
imagine  ourselves  to  have  made  the  greatest  improve- 
ments; and  in  being  sincerely  solicitous  for  the  welfare 
and  the  salvation  of  all  men,  it  consists  in  endeavour- 
ing to  influence  men  toward  religion,  by  meekness  ra- 
ther than  by  power;  in  not  affecting  to  gain  the  empty 
applause  of  men  by  an  outward  ostentation  of  greater 
piety  than  others ;  in  condescending  to  those  beneath 
us,  and  not  disdaining  even  to  yield  to  them  in  indif- 


S76  <Zi)t  lBi)olt  Dat^fti  of  a^an. 

fcrent  things;  in  bearing  their  infirmities  patiently  and 
without  frowardness;  in  forbearing  to  judge  or  despise 
those  that  differ  "from  us  in  opinion;  in  taking  care  not 
to  offend,  by  haughty  and  presumptuous  behaviour,  such 
persons  as  by  meekness  might  be  prevailed  upon  to  be- 
lieve in  Christ,  or  such  as  by  a  kind  treatment  might  be 
kept  from  departing  into  divisions;  in  taking  heed  not 
to  impose  needless  difficulties  upon  those  under  our 
power:  for  so  our  Saviour  describe-s  the  pride  of  the 
pharisecs.  Finally,  it  consists  in  using  great  gentleness 
even  to  those  that  have  offended:  Brethren,  if  a  man 
be  overtaken  in  a  fault,  ye  Vvhich  are  spiritual,  restore 
such  a  one  in  the  spirit  of  meekness;  considering  thy- 
self, lest  thou  also  be  tempted. 

Without  practising  humility  towards  superiors,  there 
can  be  no  government;  without  exercising  it  towards 
equals,  there  can  be  no  friendship  and  mutual  charity  : 
and  with  regard  to  inferiors,  there  are  proper  arguments 
to  deter  us  from  pride,  upon  account  of  every  particular 
advantage  we  may  seem  to  have  over  others,  whether  in 
respect  of  our  civil  stations  in  the  world,  or  of  our  natu- 
ral abilities,  or  of  our  religious  improvements.  Humil- 
ity therefore  will  keep  us  from  despising  any,  and  incline 
us  to  learn  all  we  can;  to  set  no  value  upon  knowledge 
that  is  not  attended  with  a  suitable  practice:  to  regard  all 
mankind  as  our  fellow-creatures,  and  esteem  them  as  God 
has  appointed ;  and  to  acknowledge,  that  by  the  law  of 
nature  we  cannot  comfortably  subsist  independent  of  our 
fellows.  Humility  thus  tempered  will  dispose  one  to  the 
cheerful  performance  of  the  duties  of  hum.anity  to  all 
men:  if  they  are  above  him,  he  will  cheerfully  render 
ihcm  their  duties;  tribute  to  whom  tribute  is  due,  cus- 
tom to  whom  custsom,  fear  to  whom  fear,  honour  to 
'.vhom  honour;  and  if  he  stands  in  a  superior  rank,  he 
will  readily  condescend  to  men  of  low  estate.  Thus  it  is  as 
great  a  contradiction  to  say,  any  one  is  a  proud  christian, 
as  it  would  be  to  say,  such  a  one  is  a  wicked  saint.  AU 
fhe  gospel,  its  precepts,  its  great  examples,  its  glorious 
prospects,  tend  to  humble  the  pride  of  man;  and  who- 
ever will  come  after  Christ,  must  in  respect  deny  himself. 
It  IS  poi'.-iblc  that  we  mav  obtain  the  character  of  humble 


€>f  JJumilitin  377 

people  with  men,  from  a  modest  outside,  a  condescending 
carriage  and  lowly  speeches;  while  God,  who  searches 
the  heart,  may  see  pride  reigning  there  under  these  dis- 
guises, and  that  such  plausible  appearances  are  intended 
to  support  a  haughty  and  overbearing  heart:  therefore  no 
single  branch  of  goodness  deserves  more  attention,  to 
judge  of  the  state  of  our  souls,  tlian  humility:  for  if  we 
grow  in  knowledge,  and  are  puffed  up  with  pride,  we 
lose  more  in  goodness,  than  we  gain  in  profit;  if  we  im- 
prove in  other  excellencies,  and  exceed  in  the  conceit  of 
otirselves,  we  make  those  things  nothing  in  the  sight  of 
God,  which  would  othervv'ise  become  valuable,  offered 
up  to  him,  by  a  humble,  lowly,  and  meek  spirit.     For 

Knowledge  puffeth  up;  and  he  never  knew  himself 
rightly,  who  never  suspected  himself.  We  seldom  have 
that  charity  which  covers  a  multitude  of  faults  in  our 
neighbours;  and  we  much  seldomcr  want  that  self-love 
which  covers  a  multitude  of  faults  in  ourselves.  Many 
would  sooner  bear  a  reflection  upon  their  morals,  than 
upon  their  understanding:  the  serpent  was  early  sensible: 
that  this  was  man's  weak  side,  when  he  used  that  artifice 
to  seduce  our  first  parents:  if  they  would  follow  his  coun- 
sel, they  should  be  as  gods  knowing  good  and  evil.  l"he 
deceiver  gained  his  point;  m.an  fell  into  disgrace  with  his 
God,  and  not  only  propagated  sin  and  death  to  his  pos- 
terity, but,  as  a  peculiar  legacy,  the  devil  seems  to  have 
filled  them  with  a  vain  conceit ^  that  they  enjoy  the  know- 
ledge which  he  then  promised.  Hence  under  this  strong 
delusion  no  branch  of  pride  more  needs  a  curb,  though 
none  has  less  to  support  it,  than  conceit  of  our  own  abil- 
ities. Consequently,  to  moderate  the  conceit  of  our 
own  sufficiency,  we  must  endeavour  to  attain  to  a  sense 
of  the  imperfection  of  our  nature.  It  is  true,  there  is  a 
dignity  in  our  nature  in  comparison  of  the  lower  creation: 
but  the  facukies  given  us  are  limited  at  the  best;  and 
many  things  are  above  them  which  we  cannot  grasp, 
thihgs  too  wonderful  for  us,  and  not  to  be  attained  by  us. 
For 

To  a  humble  mind  God's  word  is  a  sufficient  reason 
of  faith,  which  should  teach  us  no^  to  be  wi^e  above  what 
is  writcen  in  matters  of  pure  revelation ;  not  to  venture 


878  €f)£  Wt^oic  2Dutp  of  a^ait. 

to  publish  our  own  inventions  to  account  how  such  things 
are,  not  to  be  positive  in  them;  because  such  things  of 
God  knoweth  no  man,  any  further  than  he  has  been 
pleased  to  make  them  known  by  his  word.  This  will 
make  us  confess  our  own  liablcness  to  mistake,  even 
where  we  think  we  have  formed  a  right  judgment.  In  con- 
sidering the  power  of  prejudice,  or  readiness  to  make 
hasty  judgments,  the  plausible  colours  that  may  be  put 
Upon  error,  we  have  reason,  in  most  judgments  we  form, 
to  carry  this  cautionary  thought,  it  is  possible  we  may 
be  overseen.  There  is  no  person  but  must  confess,  that 
he  has  actually  been  mistaken  in  former  judgments,  even 
in  some  where  he  was  very  positive  and  sure;  which  is  a 
good  reason  why  we  should  carry  the  thought  of  our  fal- 
libility about  us  in  other  cases. 

We  should  retain  a  moderate  apprehension  of  our 
knowledge,  when  we  compare  it  with  the  attainments  of 
others.  It  is  true,  every  good  man  judges  himself  in  the 
right  in  every  sentiment  he  maintains;  for  if  he  was  con- 
vinced it  was  an  error,  he  would  give  it  up:  and  it  fol- 
lows, that  he  thinks  those  of  a  contrary  judgment  mis- 
taken,  as  long  as  he  judges  himself  in  the  right:  yet  this 
should  not  pufF  him  up  above  measure;  he  only  judges 
his  own  knowledge  superior  to  those  with  whom  he  com- 
pares his  own;  but  at  the  same  time  confesses,  that  in 
this  life  we  all  know  but  in  part;  and,  though  some  know 
less,  others  know  more  than  himself:  though  he  may  be 
better  acquainted  with  some  particulars,  yet  he  grants 
that  others  may  exceed  in  other  parts  of  learning;  that 
he  may  have  made  less  improvement  of  greater  advan- 
tages than  they  have  made  of  fewer  opportunities;  and 
that  he  owes  it  more  to  the  providence  or  grace  of  God 
than  to  himself,  that  he  is  distinguished  from  the  most 
stupid  and  ignorant.  None  are  so  apt  to  run  into  gross 
mistakes  and  infirmities,  or  so  hard  to  be  made  sensible 
of  them,  as  he  that  overvalues  his  own  parts  and  wisdom : 
he,  that  has  no  patience  to  examine  any  thing  justly, 
counts  it  a  disparagement  to  suspend  his  judgment;  he 
understands  all  things  at  first  sight,  and  by  instinct;  and 
if  he  judges  rightly,  he  has  good  fortune;  but  if  not,  it 
is  impossible  to  convince  or  reclaim  him;  for  he  is  im- 


patient  of  opposition,  disdains  counsel,  and  cannot  bear 
the  least  contradiction,  or  endure  to  be  gainsaid;  he 
scorns  all  instruction  and  rebuke,  and  takes  it  for  an  af- 
front if  you  yield  not  to  him  in  every  thing  he  advances; 
and  so  swelled  with  an  overweening  esteem  of  his  own 
abilities,  never  so  much  as  once  dreams  that  it  is  possir 
ble  he  may  be  deceived  and  deluded.  Seest  thou  a  man 
wise  in  his  own  conceit  ?  there  is  more  hope  of  a  fool 
than  of  him.  Finally,  this  self-conceit  hardens  a  man  in 
his  sins,  and  makes  him  deaf  to  instructions,  while  he 
thinks  thus  of  himself,  that  even  his  defects  are  beau- 
ties, and  he  can  excuse,  if  not  commend,  his  own  ugli- 
ness. 

SUNDAY  XIII.     Part  II. 

III.  Of  Pride, 

Opposite  to  humility  is  the  sin  of  Pride,  which  is  the 
thinking  too  highly  of  ourselves.  It  is  an  overween- 
ing conceit  of  our  dignity,  founded  upon  some  real  or 
imaginary  superiority  to  our  neighbours;  of  which  sin 
men  readily  contemn  others,  and  easily  excuse  themselves, 
through  self  conceit  or  opinion  of  their  own  wisdom. 
For,  if  we  would  examine  the  innermost  recesses  of  the 
mind,  I  doubt  we  should  often  find,  that  our  own  pride 
is  the  cause  why  we  tax  others  with  it.  Men,  elate  with 
the  thoughts  of  their  own  sufficiency,  are  ever  imagining, 
that  others  are  wanting  in  their  regard  to  them,  and 
therefore  very  apt  to  conclude,  that  pride  must  be  the 
cause  why  they  withhold  from  them  that  respect,  which 
in  their  own  opinion  they  have  an  unquestioned  right  to. 
Hence  it  is,  that  their  character  seldom  escapes  the  brand 
of  vanity,  who  have  the  fortune  to  be  possessed  of  those 
accomplishments,  which  would  make  their  detractors 
vain.  We  cannot  endure  any  one  to  lay  down,  usurp, 
or  force  customs,  humours,  or  manners;  as  if  we  had  no 
judgment  of  our  own  to  govern  and  order  our  affairs. 
Pride  springs  from  a  partial  view  of  ourselves,  a  view 
of  the  bright  side  only,  without  balancing  against  it  our 
TrUmerous  imperfections  and  defects;  how  little  ^ood  w^ 


■sso  (Zi)c  W\)o\c  SDiitp  of  ^^\\. 

can  perform  without  the  grace  of  God;  and  how  little 
we  actually  do   perform  even  with  it.     And  yet  many, 
who  call  this  pride  in  another,  presume  themselves  wise 
enouc^h  to  set  patterns  or  give  laws  to  every  body  else. 
For  pride  makes  men  foolish,  and  void  of  caution;  and 
this  puts  them  upon  doing  things  that  bring  them  dis- 
honour.    It  makes  men  negligent,  and  improvident  for 
the  future;  and  this  often  throws  them  into  sudden  ca- 
lamities: it  makes  men  rash  and  peevish,  obstinate  and 
insolent.     Other  men's  follies  and  vices  are  always  in- 
supportable to  those  that  are  entirely  devoted  to  their 
own.     The  fuller  of  imperfections  any  man  is,  the  less 
able  he  is  to  bear  with  the  imperfections  of  his  fellow- 
crearures:  and  this  seldom  fails  to  bring  down  ruin  upon 
them:  it  involves  men  perpetually  in  strifes  and  conten- 
tions; and  these  always  multiply  sin,  and  are  inconsistent 
vinh  true  happiness:  it  disobliges  men's  best  friends,  and 
gives  their  enemies  perpetual  advantages  against  them; 
and  this  often  draws  great  inconveniencies   upon  them: 
it  makes  men  vain,  and  lovers  of  flattery;  rejecting-those 
about  them  who  would  do  them  most  kindness,  and  lik- 
ing those  best  who  do  them  the  greatest  injury;  and  this 
causes  them  to   be  insensible  of  their   own  disease,   till 
they  suddenly  fall  under  contempt:  it  makes  men  im- 
patient of  good  advice  and  instruction;  and  that  renders 
them  incorrigible  in  their  vices:  it  fills  men  full  of  vain- 
glorious designs,  employing  all  their  thoughts  in  self- 
confident  imaginations;  and  this  makes  men  incapable 
of  religious  improvements,  and  to  have  no  relish  of  true 
wisdom. 

This  makes  men  quarrel  with  God  and  his  worship. 
Every  objection  against  the  being  of  a  deity  and  provi- 
dence is  raised  by  pride  and  an  arrogant  opinion  of  our 
ov.'n  understanding;  as  if  nothing  could  be  true  or  rea- 
sonable, but  what  is  within  our  sight  and  penetration. 
Pride  is  that  ruling  quality,  which  of  all  others,  seems 
to  take  the  fastest  hold  of  us.  Proud  and  haughty  scorn- 
er  is  his  name,  says  Solomon.  A  proud  man  is  very 
hardly  brought  to  digest  the  humble  duties  of  the  cross, 
or  to  admit  a  belief  of  the  mysteries  of  Christianity:  the 
one  are  too  low  for  him,  and  he  cannot  stoop  to  the  prac- 


<Df  JDntic»  381 

tice  of  them  ;  the  other  are  too  high  for  his  under- 
standing, and  he  desires  to  be  excused  from  entertain- 
ing any  proposition  as  true,  whicli  he  does  not  per- 
fectly comprehend.  If  he  cannot  give  himself  a  cer- 
tain plain  account  in  what  manner,  and  to  what  end, 
God  did  a  thing  ;  he  wisely  resolves  that  he  did  it 
not  at  all.  If  he  has  not  as  clear  an  idea  of  every 
term  in  an  article  of  faith,  as  he  has  of  those  in  a  ma- 
thematical proposition  j  it  is  presently  unphilosophi- 
cal,  absurd  and  foolish ;  invented  by  those  whose  in- 
terest it  is  to  puzzle  men's  understandings,  that  they 
mav  have  their  wills  and  affections  at  their  service. 
The  proud  man  pretends  to  see  that  some,  who  set  up 
for  greater  purity  and  a  demurer  show  of  religion  than 
their  neighbours,  are  really  counterfeits,  and  mean  no- 
thing at  the  bottom,  but  their  own  interest ;  and  there- 
fore wisely  resolves  upon  this,  that  all  religion  is,  like 
theirs,  a  convenient  trick  and  pretence  only  invented 
by  cunning  men,  to  keep  silly  people  in  awe,  to  make 
princes  reign  safely,  and  the  priesthood  live  easily, — 
But,  as  for  himself,  he  knows  better  things  than  to  fall 
in  with  the  herd,  and  give  up  to  be  ridden  by  the  tribe 
of  Levi :  the  poorest  and  most  contemptible  tribe  of 
the  twelve,  which  had  no  lot,  no  inhcrithance  among 
their  brethren,  but  lived  upon  the  cheat  of  sacrifices  and 
offerings,  and  upon  driving  a  gainful  trafhc  for  the 
good  things  of  this  world,  here  paid  down  to  them, 
by  promising  and  preaching  up,  to  those  they  dealt 
with,  a  recompence  in  the  world  to  come.  Then  he 
sets  up  openly  for  proselvtes,  and  a  party  ;  runs  down 
all  religion,  and  laughs  piety  and  virtue  out  of  coun- 
tenance :  so  that  a  good  and  honest  man  is  sure  to  be 
his  mark  wheresoever  he  finds  him_;  and  he  is  ever 
shooting  arrows  against  him,  even  bitter  words.  When 
such  persons  cannot  apprehend  the  usetulness  ot  any 
part  of  the  creation  ;  when  any  thing  happens  that 
seems  confused  and  disordered ;  when  tiieir  wisdom 
cannot  discern  the  end,  benefit,  and  design  of  every 
thing  that  tails  out ;  presently  they  charge  God  witJi 
folly  and  ill  contrivance,  or  banish  him  out  of  the 
world,  and  impute  all  to  blind  chance,  or  unavoidable 
fate.     Indeed  to  be  cautious,  and  upon  our  guard,  in 


382  ^jje  W^tAt  ^utp  of  a^am 

receiving  doctrines,  and  not  easily  to  give  our  assent 
to  every  tale  that  is  told  us,  is  a  point  of  great  prudence 
and  very  requisite  in  such  a  multiplicity  of  opinions  as 
there  are  in  the  world,  to  preserve  us  from  error.  But 
then  w^e  may  carry  this  point  too  far ;  we  may  be 
scrupulous  and  circumspect  in  admitting  the  testimo- 
nies of  man,  as  to  reject  some  good  witnesses  among 
several  bad  ones  ;  and  to  deceive  ourselves  oftentimes, 
for  very  fear  of  being  deceived  by  others.  A  general 
undistinguishing  suspicion  is  altogether  as  apt  to  mis- 
lead a  man  as  a  too  easy  and  unwary  credulity.  And  to 
this  excess  a  proud  scorner  is  naturally  inclined :  he  is  so 
possessed  with  the  notion  of  priestcraft  and  pious  frauds, 
as  to  apply  it  indifferently  to  all  religions,  and  to  every 
thing  in  religion  :  he  is  so  afraid  of  having  his  under- 
standing imposed  upon  in  matters  of  faith,  that  he 
stands  equally  aloof  from  all  propositions  of  that  kind, 
whether  true  or  false:  which  is,asif  a  man  should  refuse 
to  receive  any  money  at  all,  because  there  is  a  great 
deal  goes  about  that  is  false  and  counterfeit ;  or  re-? 
solve  not  to  make  a  friendship  or  acquaintance  with 
any  man,  because  many  men  are  not  to  be  trusted. 
Certainly  this  is  a  very  great  instance  of  folly  :  and, 
in  what  breast  soever  it  harbours,  cannot  but  indispose 
a  man  extremely  for  the  study  and  attainment  of  re- 
ligious wisdom.  An  extremity  of  suspicion  in  an  in- 
quirer after  truth  is  like  a  ragingjealousy  in  a  husband 
or  a  friend  :  it  leads  a  man  to  turn  all  his  thoughts 
toward  the  ill-natured  side,  and  to  put  the  worst  con- 
struction upon  every  thing;  and,  in  consequence  of 
that,  for  once  that  he  is  really  in  the  right,  in  his 
guesses  and  censures,  to  be  very  often  and  very  much 
in  the  wrong.     Thus 

Debates  proceed  from  pride ;  while  men  too  highly 
value  their  own  private  judgment  in  things  doubtful 
and  indifferent;  think  meanly  of  the  determinations 
of  their  superiors ;  and  will  rather  sacrifice  peace  and 
charity,  than  give  up  any  trifiing  opinion  they  happen 
to  espouse.  And  there  will  be  no  end  of  them,  till 
we  can  be  brought  to  think  that  governors  may  be 
wiser  and  know  better  than  we  what  is  fit  and  decent 


m  f  ritie,  883 

for  the  public  good.  Therefore  nobody  ought  to  make 
himself  the  standard  of  wisdom,  nor  expect  that  every- 
one should  yield  to  his  humours,  and  deny  their  own 
inclinations,  that  they  may  gratify  his.  On  the  con- 
trary, what  is  more  grateful  and  lovely,  and  more 
charming  than  humility  and  modesty,  a  mean  estima- 
tion of  ourselves,  and  a  willingness  to  yield  and  con- 
descend ?  Does  it  not  render  us  both  acceptable  to 
God  and  men  ?  Does  it  not  carry  a  singular  agreea- 
bleness  in  itself?  And  though  humility  may  seem 
to  expose  a  man  to  some  contempt,  yet  it  is  truly  the 
readiest  way  to  honor :  as,  on  the  contrary,  pride  is 
the  most  improper  and  absurd  means  for  the  accom- 
plishing the  end  at  which  it  aims.  There  are  no  other 
vices  but  do  in  some  measure  attain  their  end:  covet- 
ousness  does  usually  raise  an  estate,  and  ambitious  en- 
deavours do  often  advance  men  to  high  places  :  but 
pride  and  insolence,  and  contempt  of  others,  do  cer- 
tainly defeat  their  own  projects.  When  the  proud  man 
aims  at  respect  and  esteem,  he  never  attains  it;  for 
all  mankind  do  naturally  hate  and  slight  him.  Again, 
a  proud  and  conceited  temper  of  mind  is  very  likely 
to  run  into  mistakes,  because  pride  and  fullness  of  a 
man's  self  do  keep  out  knowledge,  and  stop  all  the 
passages  by  which  wisdom  and  instruction  should 
enter  :  beside  that,  it  provokes  God  to  abandon  men 
to  their  own  follies  and  mistakes,  and  to  pursue  them 
with  extraordinary  punishments  in  this  or  the  next 
world :  for  pride  goeth  before  destruction,  and  a 
haughty  spirit  before  a  fall :  and  again,  every  one 
that  is  proud  in  heart  shall  not  be  unpunished  i  for 
God  resisteth  the  proud,  but  the  meek  will  he  guide 
in  judgment,  and  will  give  more  grace  and  wisdojii 
to  the  humble.     Therefore 

The  way  to  avoid  pride,  and  to  attain  humility,  is  to 
remember  that  all  the  advantages  we  enjoy,  either  of 
body  or  mind,  above  others,  are  not  the  effect  of  our 
merit,  but  of  God's  bounty  :  that  those,  whom. we  are 
apt  to  contemn,  are  valuable  in  the  sight  of  God,  the 
only  fountain  of  true  honor  :  that  by  having  consented 
to  sin  "vve  have  committed  the  most  shameful  action 


384  €t)c  l^fjole  E>utp  of  09mi. 

imaginable,  the  most  contrary  to  justice  and  right 
reason,  and  to  all  sorts  of  decency  ;  and  that,  as  lonj; 
as  we  are  clothed  with  flesh  and  blood,  we  are  still 
liable  to  the  same  offences  against  the  majesty  ot 
Heaven.  We  must  suppress  all  proud  and  vain, 
thoughts  when  they  first  arise  in  our  minds,  and  espe- 
cially never  suffer  them  to  take  possession  of  our  im- 
agination ;  and  keep  a  constant  watch  over  our  words 
and  actions,  that  we  may  check  the  first  inclinations 
to  pride  and  vain  glory.  And  whoever  does  not 
thus  watch  over  his  own  heart  will  be  in  danger  of 
falling  into  this  sin ;  because,  if  God  is  so  good  to 
bear  with  him  for  a  while  in  his  folly,  he  never  thinks 
of  repentance  ;  but,  mistaking  his  forbearance,  has 
the  vanity  to  esteem  himself  a  favourite  of  God  ;  and 
when  at  last  he  is  corrected  by  any  manner  of  punish- 
ment from  God  or  man,  he  is  so  far  from  considering 
its  justice  and  necessity,  and  his  own  just  deserts,  that 
he  murmurs  against  God,  and  breathes  out  his  blas- 
phemous hatred  against  his  divine  justice  ;  and  con- 
sequently becomes  much  more  reproachful  to  his  neigh- 
hour,  who  shall  attempt  by  any  means  to  draw  him 
to  a  true  knowledge  of  himself.  Whereas  he,  that  is 
of  a  calm  and  meek  temper,  is  always  ready  to  receive 
the  truth,  and  holds  the  balance  of  his  judgment  even; 
but  passion  sways  and  inclines  it  one  way,  and  that 
commonly  against  reason  and  truth.  So  that  pride  is 
a  great  hindrance  to  knowledge,  and  the  very  worst 
quality  that  a  learner  can  have  :  it  makes  men  refuse 
instruction,  out  of  a  conceit  that  they  are  in  no  need 
thereof:  the  sufficiency  of  their  knowledge  has  hin- 
dered many  from  what  they  might  have  knov/n. 

The/o7/y  of  pride  appears,  in  that  we  value  our- 
selves, very  frequently,  upon  things  that  add  no  true 
worth  to  us  ;  that  neither  makes  us  better  nor  wiser  ; 
that  are  in  their  own  nature  perishable,  and  of  which 
we  are  not  ov/ners  but  stewards.  Or,  if  the  things 
be  valuable  in  themselves,  they  arc  God's  immediate 
work  in  us;  and  to  be  proud  of  them  is  the  surest 
■way  to  lose  them.  The  folly  of  this  sin  appears  by 
considering  the  three  things  whereof  men  are  apt  to 
be  proud,  the  goods  of  nature,  of  fortune.,  and  of  grace 


#f  5^ntlCt  385 

The  goods  of  nature  are  beauty,  strength,  wit,  8(c. 
Now  the  folly  of  being  proud  of  any  of  these  appears; 
because,  if  we  really  have  them,  which  we  are  apt  often 
to  mistake,  they  are  possessed,  most  of  them,  by  other 
creatures  in  a  greater  degree.  For  is  not  the  white  and 
red  of  the  most  celebrated  beauty  far  surpast  by  the 
whiteness  of  the  lily  and  redness  of  the  rose;  and  is  not 
the  strength  and  swiftness  of  man  gready  exceeded  by 
the  strength  and  swiftness  of  many  other  creatures?  Nei- 
ther are  they  at  all  durable ;  for  phrensy,  sickness,  or 
old  age  certainly  destroys  them.  And  whatever  they  are, 
we  give  them  not  to  ourselves,  but  receive  them  from 
the  hands  of  God. 

As  for  the  goods  oj  for  tune  ^  which  are  wealth,  honour, 
&c.  we  have  no  reason  to  be  proud  of  them;  because 
they  add  no  true  worth  to  a  man,  and  are  in  their  nature 
perishable:  besides,  we  have  them  but  as  stewards;  and 
they  are  not  owing  to  ourselves;  for  if  they  are  lawfully 
got,  it  is  God's  blessing;  if  unlawfully,  we  have  them 
on  such  terms  that  we  have  no  reason  to  boast  of  them. 
Are  we  proud  of  riches?  riches  cannot  alter  the  nature 
of  things ;  they  cannot  make  a  man  worthy,  that  is 
worthless  in  himself:  the  value  of  the  estate  may  be  very 
great;  but  that  of  the  man  is  not  at  all  the  greater,  if 
he  does  not  employ  his  estate  as  the  great  engine  to  pro- 
cure moral  pleasures,  and  to  do  benevolent  oJfices.  The 
judicious  should  consider  things  intrinsically,  and  think 
him  the  greatest,  who  strives,  as  much  as  in  him  lies,  to 
make  others  happy  by  his  benevolence,  good  by  his  ex- 
ample, and  wise  by  his  instructions.     Lastly, 

As  to  the  snoods  of  iiracc,  which  are  those  virtues  men 
are  endowed  with;  it  is  a  great  folly  to  be  proud  of  them; 
because,  though  they  are  things  in  themselves. truly  valu- 
able, yet  they  are  God's  immediate  gifts  to  us ;  and  to 
be  proud  of  them  is  the  surest  way  to  lose  them,  and 
the  consequence  of  such  a  loss  is  no  less  than  eternal 
punishment. 


86  €l)f  10|5olc  ^nt)}  of  Q^an. 


IV.  Of  Vahiglorij. 

Another  opposite  to  humility  is  the  sin  of  Vainglo- 
Rv,  which  is  an  eager  desire  of  the  applause  of  men;  a 
sin  that  prevents  the  admission  of  Christ  into  the  heart: 
and  consequently  sets  us  in  the  utmost  danger:  since  all 
our  safety  and  hope  of  salvation  depends  upon  our  being 
one  with  Christ  and  Christ  in  us.  Besides,  this  sin  is 
the  highroad  to  many  more*:  because  he,  that  is  resolved 
to  court  the  praise  of  men  at  all  adventures,  will  never 
scruple  to  commit  the  greatest  sins,  when  they  are  in 
fashion,  or  are  supposed  in  any  wise  to  contribute  to 
gratify  his  vainglory.  Yet  this  little  air,  which  is  no 
more  than  a  blast  or  the  breath  of  men,  yields  no  real 
advantage  :  for  it  is  no  proof  of  my  wisdom  and  good- 
ness, because  another  tells  me  I  am  wise  and  good  :  with 
which,  if  he  tells  it  to  my  face,  I  must  be  an  arrant  fool 
to  be  pleased ;  because  it  is  too  often  flattery:  and  there 
is  as  much  follij  to  be  pleased,  when  applauded  behind 
my  back;  because  it  neither  brings  me  pleasure  nor  profit. 
Again,  he  that  so  eagerly  pursues  praise  as  to  reject  the 
dictates  of  reason  and  conscience,  and  only  takes  care 
to  do  what  may  raise  his  esteem  among  men,  yields  him- 
self a  slave  to  every  flattering  and  deceitful  tongue,  and 
reaps  to  himself  a  painful  and  uneasy  mind.  Which 
pain  and  uneasiness  is  much  increased  by  the  disturbances 
and  disquietudes  and  tortures  of  mind  they  are  under, 
who  instead  of  praise  meet  with  unexpected  reproach. 
And  if  we  look  upon  this  sin  in  a  christian  sense,  it  will 
be  found  destructive  both  of  our  prayers,  almsgiving, 
and  of  every  good  work :  for  they,  who  onlv  do  good 
to  be  seen  of  men,  must  expect  no  other  reward  than  the 
portion  of  those  hypocrites,  that  love  the  praise  of  men, 
more  than  the  praise  of  God  ;  which  is  a  folly  in  so  high 
a  degree,  as  not  only  deprives  us  of  eternal  joy,  but  hur- 
ries us  into  endless  miseries.  And  lasdy,  if  we  consider 
vainglory  in  regard  to  some  indiiTerent  actions,  it  not  only 
endangers  our  eternal  state,  but  it  brings  upon  us  the 
contempt  of  the  wise  and  virtuous  in  this  life,  which  Va 


sure  to  eclipse  all  other  actions-,  be  they  ever  deserving 
of  praise. 

To  avoid  this  sin  of  vainglnvy^  examine  carefully 
"whether  you  have  done  any  christian  duty  for  the  sake  of 
human  applause;  and  check  and  resist  every  eager  de- 
sire thereof  in  your  most  indifferent  actions.  But  above 
all,  let  duty  be  the  motive;  and  let  reason  always  direct 
you  to  please  God,  who  is  able  to  reward  you,  rather  xh'Wi 
man,  from  whose  applause  you  can  never  reap  any  real 
good.  And  to  conclude,  let  not  your  heart  be  too  much 
exalted  even  at  the  just  praise  of  your  virtues;  because, 
as  they  are  the  gift  of  God,  their  glory  belongs  to  him 
alone.  And  as  for  the  praise  given  to  indifferent  and  bad 
actions  (the  too  common  subjects  of  worldly  praise) 
the  former,  having  no  goodness  in  them,  deserve  no  com- 
mendation; and  our  bad  actions  should  make  us  tremble, 
and  constant  in  prayer,  lest  we  thereby  incur  that  woe, 
■which  Gur  Saviour  pronounces  against  all  such  who  make 
sin  the  subject  of  their  glory,  when  he  says,  Woe  unto 
you  when  men  speak  well  of  you,  for  so  did  their  fathers 
to  the  false  prophets.  A  total  self-loathing,  however, 
would  be  as  great  a  fault,  as  a  clear  and  unmixed  self-lik- 
ing: it  would  deaden  all  the  powers  of  the  soul,  and  sink 
it  into  a  state  of  inaction.  There  is  a  medium  between 
a  just  sense  of  our  abilities,  and  an  exorbitant  opinion  of 
them.  A  just  consciousness  of  those  talents,  with  which 
God  hath  intrusted  us,  will  give  life  and  spirit  to  our  un- 
dertakings, and  be  a  powerful  motive  to  those  actions 
which  may  make  us  truly  glorious:  modesty  and  discre- 
tion will  be  a  bar  to  those  attempts,  v/hich  being  above 
our  sphere  may  make  us  ridiculous. 

V.  Of  Meekness, 

7^he  next  christian  virtue  is  Meekness;  which  implies 
a  calmness  and  steadiness  of  mind,  and  a  cheerful  and 
absolute  resignation  to  God's  providence,  in  opposition 
to  fretfulness  and  murmuring  against  his  appointments. 
God  may  allow  the  complaints  of  nature  under  our  bur- 
dens and  exercises:  yet  he  expects  we  should  check  and 
suppress  all  complaints  of  him,  and  i^.vtry  impeachment 


588  €i)c  Wf^ciit  ^iitp  of  iH^an. 

of  his  justice,  wisdom,  and  goodness  in  his  works. 
Wherefore  the  meek  exercise  themselves  in  a  careful  re- 
straint and  regulation  of  their  passions,  reducing  them 
within  the  bounds  of  reason  and  religion,  and  are  of  a 
sweet,  courteous,  and  obliging  carriage:  the  meek  will 
not  take  offence  hastily  and  without  just  reason,  but  be 
careful  that  they  are  not  angry  without  a  cause.  Neither 
will  they  rashly  suppose  that  a  provocation  is  meant; 
that  is,  they  do  not  judge  by  appearances.  There  may 
be  the  aspect,  and  yet  no  design  of  affront  or  prejudice; 
and  if  so,  what  was  not  ill  intended,  should  never  be  ill 
taken:  therefore  we  should  not  give  way  to  suspicions, 
which  cannot  be  supported  with  evidence,  but  put  the 
best  constructions  upon  words  or  actions.  Check  all  re- 
sentment, till  the  grounds  for  it  be  well  considered  ;  such 
a  precaution  would  prevent  much  passion.  Again,  meek- 
ness will  not  resent  higher  than  the  merit  of  the  offence 
given:  supposing  a  real  and  a  great  provocation,  a  meek 
man  will  keep  a  strict  guard  upon  his  own  spirit,  that  his 
mind  be  not  inflamed  by  ill  usage,  nor  other  people's  sins 
draw  him  in  to  speak  unadvisedly  with  his  lips.  It  will 
make  us  careful  not  to  render  railing  for  railing,  but  to 
break  the  force  of  unreasonable  anger  by  gentle  answers; 
moderate  replies  turn  away  wrath.  It  also  will  avoid 
rough  methods,  to  right  ourselves  even  from  considera- 
ble injuries:  it  will  dispose  us  to  try  the  mildest  ways 
first;  to  try  argument  before  punishment^  and  conference 
.before  law,  and  private  admonition  before  we  make  a 
public  example  of  our  neighbour.  And  when  at  last 
our  own  security,  or  the  common  good  shall  determine 
us  to  seek  public  justice  against  any  one,  meekness  di~ 
rects  that  it  should  be  done  without  hatred,  and  merely 
with  a  view  to  reach  those  ends  which  are  lawful  and  com- 
mendable. By  this  we  shall  be  kept  in  a  readiness  to  be 
reconciled,  when  an  offence  is  acknowledged,  and  rea- 
sonable satisfaction  tendered;  and  if  he  should  persist 
in  his  ill  mind,  meekness  will  guard  us  against  all  maUce, 
and  make  us  ready  to  help,  the  v/orst  enemy  in  the  com- 
mon offices  of  life,  if  he  need  it;  and  heartily  to  pray 
for  him,  especially  for  his  repentance  unto  salvation.  It 
wfll  teach  us  to  moderate  our  affections  and  passions^,  as 


not  willing  to  give  offence  :  not  to  be  overbearing  in 
company,  full  of  one's  self,  to  the  neglect  of  others ; 
but  to  express  civility  to  all,  agreeably  to  their  stations, 
out  of  a  sense  of  our  duty  to  God,  and  love  to  an- 
other. By  this,  such  as  are  in  any  station  of  inferiority 
will  be  disposed  contentedly  to  submit  to  the  duties 
thereof;  and  the  same  excellent  spirit  will  form  per- 
sons in  superior  relations  to  a  lowly  and  condescend- 
ing temper  :  a  temper  to  which  Christ  has  added  a 
blessing,  and  promised  that  they  who  possess  it  shall 
inherit  the  earth:  for  meekness  preserves  a  man  from 
danger;  and  while  unbridled  passions  tend  to  make 
all  about  us  our  enemies,  they  must  be  of  a  very  bru- 
tish nature  indeed,  who  will  be  outrageous  against  a 
man  that  studies  to  walk  harmless  and  blameless,  and 
to  give  no  offence.  At  least  the  meek  will  be  free  from 
those  vexations  and  troubles  of  life,  which  hasty  fro- 
ward  people  bring  upon  themselves,  as  the  fruits  of" 
their  own  ill  behaviour.  And  forasmuch  as  God's  pro- 
vidence and  promises  secure  to  them  as  many  good 
things  of  the  earth  as  shall  be  for  their  real  welfare  ; 
so  if  they  meet  with  unjust  and  ungrateful  returns,  they 
may  confidently  rely  upon  God  as  their  protector  and 
avenger,  who  is  ready  to  rise  in  judgment  to  save  the 
meek  of  the  earth.  So  whether  they  have  a  larger  or 
less  share  of  outward  good,  they  are  prepared,  by  the 
mastery  of  their  passions,  to  enjoy  more  comfort  in 
what  they  possess,  than  those  who  interrupt  their  en- 
joyment by  the  tumults  of  their  own  thoughts.  There- 
fore, 

Let  us  persuade  ourselves  to  seek  after  meekness 
in  opposition  to  the  folly  and  danger  of  anger,  and  to 
look  upon  it  as  a  matter  of  necessity,  that  meekness 
should  ordinarily  have  dominion  over  passion  and 
pride.  It  may  be,  there  shall  be  much  difficulty  ;  but 
we  are  able,  by  keeping  a  careful  guard  upon  our 
hearts,  and  observing  the  beginning  of  anger  in  our- 
selves, to  carry  the  conquest :  for  it  is  much  easier  to 
extinguish  it  in  the  first  sparks,  than  when  it  has  got 
head.  Let  us  fix  it  is  as  a  law  to  ourselves,  that  we  will 
piake  a  short  pause  upon  the  first  rise  of  a  resentment , 


390  €l)c  ll^ijolc  SDiitp  of  <^atu 

this  will  stifle  most  passions.  Besides,  if  we  would 
lower  our  inordinate  esteem  of  ourselves,  and  of  this 
world  and  its  affairs,  it  would  go  a  great  way  in  re- 
moving the  fuel  of  passion  and  pride.  To  think  often 
of  our  own  frailty  and  liableness  to  offend,  and  how 
many  indiscretions  and  weaknesses  others  have  to  bear 
with  in  us,  should  cherish  in  us  the  spirit  of  meekness, 
by  considering  ourselves,  lest  we  also  be  tempted.  Wc 
should  often  remember  the  indecencies  and  ill  effects 
of  passion.  For  he  that  is  in  a  transport  of  passion 
appears  to  be  in  a  fit  of  madness  in  every  body's  eye ; 
and  that  is  the  glass  in  which  we  should  see  our  own 
face. 

The  mischiefs  which  passion  produces  in  the  world 
are  innumerable :  the  sins  it  causes  are  intolerable ; 
and  the  shame  and  sorrow  for  our  past  follies,  which 
attack  us  in  our  cooler  hours,  are  most  tiresome.  He 
that  has  no  rule  over  his  own  spirit  is  like  a  city  that 
is  broken  down,  and  without  walls  ;  a  city  in  this  con- 
dition will  be  liable,  at  all  times,  to  be  entered  by  an 
army.  And  as  long  as  we  live  in  this  world,  there  will 
be  provocations,  temptations  to  lust,  and  revenge,  and 
envy:  there  will  be  crosses  and  disappointments} 
there  will  be  doubtful  and  suspected  sayings;  there 
will  be  fuel  for  our  passions  administered  in  great 
abundance,  wherever  we  converse  or  have  any  busi- 
nes.s  to  transact  ;  which,  beside  the  uneasiness  they 
give  to  the  mind,  do  seldom  fail  to  shake  the  consti- 
tution of  the  body ;  to  waste  the  flesh,  and  sour  the 
blood,  and  poison  the  spirits  :  and  by  that  means  im- 
pair the  health,  bring  on  diseases,  and  shorten  the 
compass  of  man's  life.  The  sad  consideration  of  alf 
is,  that,  by  the  influence  of  these,  we  contract  a  vast 
heap  of  guilt,  and  are  liable  to  the  angry  justice  of 
God,  whose  authority  we  all  the  while  contemn,  and 
whose  justice  and  holy  precepts  we  break.  Conse- 
quently meekness,  and  patience,  and  humility,  and 
modesty,  and  such  virtues  of  Christianity,  do  not  in 
reason  tend  to  dispirit  men,  and  break  their  true  cour- 
age ;  but  only  to  regulate  it,  and  take  away  the  fierce- 
ness and  brutishness  thereof.  Experience  teaches  th^^ 


€^f  Consibctatiom  391 

men  of  the  truest  courage  ;  have  many  times  least  of 
pride  and  insolence,  of  passion  and  fierceness,  when 
they  are  swayed  by  the  principles  of  the  gospel.  And 
therefore  such  as  by  nature  have  a  stronger  proneness 
than  others  to  be  warm  or  peevish,  should  know 
that  the  duty  of  meekness  is  of  perpetual  obligation. 
And  though  it  be  more  difficult  to  govern  their  passion 
yet  this  is  absolutely  necessary  in  the  christian  religion, 
and  they  must  take  more  pains  with  their  own  hearts, 
and  be  the  more  earnest  in  prayer  to  God  for  his  as- 
sistance. Their  distemper  is  not  incurable  by  the  hea- 
venly physician  :  and  they  will  have  one  pleasure  upon 
a  conquest,  and  above  those  of  milder  tempers,  it  will 
be  more  evident  that  their  meekness  is  not  forced. — 
Or,  should  we  consult  reason,  we  must  confess  that, 
w'hen  evil  consequences  may  be  foreseen,  they  should 
rather  have  fortified  us  against  the  tide  of  passion,  than 
passion  be  made  use  of  afterward  as  a  plea  for  its  ex- 
cuse. And  a  sincere  christian  will  rather  consider 
those  effects  of  his  passion,  as  aggravations  of  the  sin- 
fulness of  it ;  and  therefore  be  more  watchful  for  the 
future,  and  diligent  to  grow  in  meekness;  which  will 
be  a  preparation  for  heaven,  where  neither  pride  nor 
passion  have  any  place,  but  all  is  calm  and  serene, 
peaceable,  meek,  and  happy. 

VI.  Of  Consideration. 

Consideration. is  a  duty  we  owe  to  our  souls,  by 
which  our  state  and  actions  may  be  preserved  from 
evil.  For,  by  the  virtue  of  consideration,  a  man  is  de- 
terred from  all  rash  undertakings,  and  considers  the 
subject  well  before  he  fixes  any  resolution ;  which 
will  prompt  us  to  choose  and  pursue  what  the  under- 
standing represents  as  good  and  advantageous  to  us  ; 
and  to  shun  and  avoid  what  is  represented  as  evil  and 
destructive  to  eternal  happiness. 

This  will  teach  us  not  to  rest  upon  a  bare  faith  fhat 
Christ  died  for  Our  sins ;  or  a  presumption  that  we  arc-, 
of  the  number  of  Crod's  elect,  and  arc  decreed  to  sal- 
vation, which  is  rather  the  phrcnzy  of  a  distempered 


3  92  €8e  WipU  SDutp  of  sa^an. 

brain,  than  the  effect  of  a  rational  judgment  founded 
on  the  word  of  God  :  but  it  will  call  us  to  the  law  and 
the  covenant,  by  w^hich  we  are  to  be  tried  at  the  last 
day,  and  convince  us  that  our  faith  and  all  our  hopes 
are  vain,  which  are  not  strictly  conformable  to  the 
gospel  of  Christ;  by  which  we  are  taught  that  who- 
ever continues  in  the  practice  of  any  one  sin,  and  de- 
fiance of  God's  commands,  cannot  ever  hope  to  find 
mercy,  without  timely  repentance. 

Seeing  then  that  our  life  is  no  more  than  a  gust  of 
breath  in  our  nostrils,  we  cannot  reasonably  suppose 
ourselves  to  be  in  the  favour  of  God,  till  we  are  made 
sensible  of  our  own  weak  and  momentary  state,  and 
are  thoroughly  persuaded  of  the  necessity  to  exercise 
ourselves  in  holy  affections;  as  in  love  and  desire  of 
what  is  good:  in  hatred  and  detestation  of  what  is 
evil :  in  sorrow,  shame,  and  self-abhorrence,  for  hav- 
ing  transgressed   in    any   particular;    in    praise   and 
thanksgiving  for  having  been  enabled  in  any  tolerable 
measure  to  have  done  our  duty  :   in  adoration  and  im- 
itation, in  faith,  in  hope  and  charity,  and  in  resigna- 
tion of  ourselves  to  the  Almighty,    But  would  they  be 
persuaded  frequently  to  meditate  upon  death  and  judg- 
ment; would  they  represent  to  their  minds   what  a 
vast  disproportion  there  is  between  time  and  eternity, 
and  consider  that  the  pleasures  of  sin,  at  best,  are  but 
for  a  season,  but  that  its  punishment  is  endless  and  in- 
tolerable :  I  say,  could  men  be  brought  to  think  of 
these  things  with  any  seriousness,  I  doubt  not  but  such 
thoughts  would  in  time  have  their  proper  effect,  and 
would  so  effectually  convince  them  of  the  great  folly 
and  danger  of  sin,  as  to  make  them  in  good  earnest 
set  about  the  great  work  of  their  salvation.    Consider- 
ation  hath  a  universal  influence  upon  the  whole  life  of 
a  christian,  and  is  an  admirable  instrument  to  quicken 
our  progress  in  all  the  graces  of  the  Holy  Ghost ;  and 
illuminates  our  understandings  with  the  knowledge  of 
our  duty ;  and  stores  our  memories  with  all  such  argu- 
ments as  are  proper  to  excite  us  to  the  performance 
thereof.     This  habituates  our  minds  to  spiritual  ob- 
jects, and   raises  them  above  the  [perishing  things  o^ 


this  world :  this  strengthens  our  holy  purposes,  arms  us 
against  temptations,  and  inflames  all  the  faculties  of  our 
souls  with  earnest  desires  of  attaining  and  enjoying  our 
chiefest  happiness.     And 

The  want  of  consideration  is  the  cause  why  men  go 
on  stupidly  in  an  evil  way,  and  arc  not  sensible  of  the 
danger  of  their  present  course;  because  they  do  not  at- 
tend to  the  consequences  of  it.  Therefore  certainly  if 
men  would  seriously  consider  what  sin  is,  and  what  shall 
be  the  sad  portion  of  sinners  hereafter,  they  would  re- 
solve upon  a  better  course  of  life.  Can  it  be  thoughr 
that  any  man  would  live  in  the  lusts  of  the  fiesh  and  of 
intemperance,  or  out  of  covetousness  defraud  or  oppress 
his  neighbour,  did  he  seriously  consider,  that  God  is  the 
avenger  of  such?  In  most  men  it  is  not  so  much  a  pos- 
itive disbelief  of  the  truth,  as  inadvertency  and  want  of 
consideration,  that  makes  them  go  on  so  securely  in  a 
sinful  state.  Consequently,  would  men  consider  what 
sin  is,  and  what  will  be  the  fearful  consequence  of  it, 
probably  in  this  world,  but  most  certainly  in  the  other; 
tiiey  could  not  choose  but  fiee  from  it,  as  the  greatest 
evil  that  can  befall  them. 

Again,  we  must  consider  our  acfions  both  before  we 
do  them,  and  after  they  are  done.  We  must  not  be  rash 
and  headstrong:  for,  would  men  but  take  a  serious  and 
impartial  view  of  their  lives  and  actions;  would  they  but 
consider  the  tendency  of  a  sinful  course,  and  whither  ic 
will  bring  them  at  last;  would  the  vicious  and  dissolute 
man  but  look  about  him,  and  consider  how  many  have 
been  ruined  in  that  very  way  that  he  is  in,  how  many  lie 
slain  and  wounded  in  it,  that  it  is  the  way  to  hell,  and 
le-ads  down  to  the  chambers  of  death;  the  serious  thought 
of  this  could  not  but  check  him  in  his  course,- and  make 
him  resolve  upon  a  better  life  for  the  future.  Whence 
we  may  conclude,  that  this  is  the  desperate  folly  of  man- 
kind that  they  seldom  think  seriously  of  the  consequences 
of  their  actions;  and  least  of  all,  of  such  as  are  of  con- 
cernment to  them,  and  have  the  chief  influence  upon 
their  eternal  state.  None  of  those  consider  what  mis- 
chief and  inconveniency  a  wicked  life  may  plunge  tiiem 
info  this  world  ;  what  trouble  and  disturbance  if  mav 
"  J) 


394  €iyc  IBfjok  SDutp  of  ^m. 

oive  them  when  they  come  to  die  j  what  horror  and  cor- 
fusion  it  may  fill  them  withal,  when  they  are  leaving  this 
world,  and  passing  into  eternity  j  and  what  intolerable 
misery  and  torment  it  may  bring  upon  them  for  ever. 
Therefore  would  men  but  Itt  their  thoughts  dwell  upon 
these  things,  it  is  not  credible  that  the  generality  could 
lead  such  profane  and  impious,  such  lewd  and  dissolute, 
such  secure  and  careless  lives  as  they  do,  without  thoughts 
or  remorse.  But,  whether  we  consider  it  or  not,  our 
latter  end  will  come;  and  all  those  dismal  consequences 
of  a  sinful  course,  which  God  has  so  plainly  threatened, 
and  our  own  consciences  do  so  much  dread,  will  certain- 
ly overtake  us  at  last;  and  they  cannot  be  avoided  nor 
prevented,  by  not  thinking  of  these  things.  Nothing  is 
more  certain  than  death  and  judgment;  and  then  an  ir- 
reversible sentence  will  pass  upon  us,  according  to  all  the 
evil  we  have  done,  and  all  the  good  we  have  neglected 
to  do  in  this  life;  under  the  heavy  weight  and  pressure 
whereof  we  must  lie  groaning  and  bewailing  ourselves 
for  ever. 

We  must  also  consider  our  actions  when  they  are 
past;  and  by  t/iei'r  consequences  )udgt  whether  they  be 
good  and  according  to  the  rules  of  the  gospel.  Such  a 
recollection  as  this  is  of  great  comfort  and  advantage :  if 
they  appear  to  be  good,  they  become  the  subject  ot  our 
ioy;  and  if  they  are  found  to  be  evil,  they  call  us  to 
> immediate  repentance,  and  a  thankfulness  to  God,, who 
gives  us  time  to  reconcile  ourselves  in  his  favour.  And 
hence 

We  learn  the  great  use  of  such  a  consideration ;  for  as 
every  sin  must  be  pardcularly  repented  of,  before  it  can 
be  pardoned;  so  the  oftener  we  call  our  actions  to  mind, 
the  better  we  shall  be  able  to  find  them  out,  and  repent 
and  resolve  against  the  like  for  the  future.  And  let  him 
who  dares  to  put  this  duty  off,  and  lie  down  to  sleep  be- 
fore he  has  done  it,  remember  that  dreadful  voice,  Thou 
fool,  thy  soul  shall  be  required  of  thee  this  night !  and 
what  then  will  become  of  the  unrepenting  sinner? 


SUNDAY  XIV. 

I.  Of  contentedness,  including  its  contraries^  mur- 
muring, ambition,  covetousness,  envy.  II.  Helps 
to  ajid  the  necessity  of  contentedness.  III.  Of  watch- 
fulness against  sin,  ivhich  includes  industry  in  im- 
proving the  gifts  of  nature i  fortune y  and  grace, 
and.  the  danger  of  idleness,  especially  in  tradesmen 
and  servants.  IV.  Of  the  poiver  the  de\'i\  has  to 
tempt  mankindy  and  the  means  to  conquer  tempta- 
tions. V.  Of  those  duties  ichich  concern  our  bodies, 
as  chastity,  including  the  several  degrees  and  sin  of 
uncleanness  and  fornication ;  and  of  its  mischiefs 
both  to  the  soul  and  body.  VI.  Helps  to  chastity, 
and  meajis  to  avoid  uncleanness. 


i.  Of  Contentedness. 

XjlNOTHER  great  proof  of  our  obedience  and  resigna- 
tion to  the  will  of  God  is  Contentedness,  or  contentment, 
which  is  such  an  acquiescence  of  the  mind  in  that  por- 
tion of  outward  things  we  possess,  upon  a  persuasion  of 
its  being  sufficient  for  us,  as  makes  us  well  pleased  with 
the  condition  we  are  in,  and  suffers  not  the  desire  of  any 
change,  or  of  any  particular  thing  we  have  nor,  to  trou- 
ble our  spirits,  or  discompose  our  dutyj  and,  to  bring 
ourselves  to  this  frame  of  mind,  ic  may  not  be  improper 
to  consider,  that, 

in  the  first  place,  this  virtue,  in  which  is  founded  the 
very  ease  and  comfort  of  our  souls,  takes  off  all  anxiety 
and  murmuring  against  God  and  his  wise  providence. 
For  contentment  includes  a  respect  to  divine  providence 
in  all  our  circumstances,  and  an  humble  submission  to 
the  disposal  thereof.  Happiness  is  more  equally  dealt, 
than  we,  in  our  melancholy  hours,  are  apt  to  imagine. 
This  is  certain:  that  one  part  of  the  world  are  tolerably 
easy  under  such  circumstances,  as  would  be  insupporta- 
ble to  the  other.  If  the  poor  envy  the  rich,  as  exempt 
from  that  drudgery  to  which  they  are  subject >  the  rich 


S06  €l)c  rt>l)oIe  ^uty  of  ^m. 

may  sometimes  with  more  justice  envy  the  industrious 
and  temperate  poor:  because  that  very  drudgery  prevents 
that  idle  swarm  of  restless  thoughts,  that  spleen,  distate, 
and  want  of  health,  which  that  high  enjoyment  of  life, 
luxury,  and  inaction  sometimes  breed  in  them.  After 
we  have  used  a  reasonable  industry  to  attain  the  necessa- 
ries of  this  present  life,  we  ought  not  to  be  any  further 
anxious  and  solictious  about  them;  but  to  rely  on  the 
providence  of  God  for  a  continual  supply  of  these  things, 
by  his  blessing  upon  our  just  endeavours;  and  to  be  con- 
tent with  that  proportion  of  them  he  is  pleased  to  bestow 
upon  us  in  die  ways  of  righteousness.  And  if  we  fret, 
instead  of  helping  ourselves,  we,  by  making  him  our 
enemy,  encrease  our  difficulties.  The  reasons  or  argu- 
ments why  we  ought  thus  contentedly  to  rely  upon  the 
providence  of  God  are  founded  upon  these  words  of  our 
Saviour,  Is  not  the  life  more  than  meat,  and  the  body 
than  raiment?  He  that  first  gave  us  life  and  being,  with- 
out our  contribudng  any  thing  toward  it  ourselves;  will 
he  not  much  more  bestow  upon  us,  in  the  ways  of  virtue 
and  integrity,  things  necessary  for  the  support  and  pre- 
servation of  that  life  ? 

Secojidhj^  It  is  contrary  to  ambition;  which  is  an  un- 
lawful desire  of  dominion  and  power,  large  possessions 
and  profuse  living.  For  the  contented  person  will  with 
pleasure  say,  Though  I  have  not  so  large  a  share  as  some 
others,  yet  have  I  enough  to  procure  the  necessaries  of 
life:  though  I  have  not  a  provision  for  time  to  come,  yet 
hath  God  hitherto  given  me  my  daily  bread;  and  what  oc- 
casion have  I  to  distrust  him  in  his  promises?  though  I 
have  not  enough  to  gratify  every  random  inclination,  yet 
I  have  sufficient  to  supply  real  necessides:  though  some 
prosper  more,  yet  the  distress  of  others  is  greater:  though 
I  live  more  upon  Providence,  yet  have  not  goodness  and 
mercy  followed  me  ?  and  why  should  I  doubt  that  in 
the  way  of  duty  they  will  follow  me  as  long  as  I  live  ? 
though  I  have  not  every  thing  I  wish  for,  yet  I  have 
more  than  I  deserve  at  the  hands  of  God:  though  I  am 
really  poor,  yet  poverty  has  not  always  the  nature  of  an 
afflicdon,  or  judgment  from  God;  but  is  rather  merely 
a  state  of  life,  appointed  by  God  for  the  proper  trial  and 


0t  €ontcnt(^nc0.  S97 

exercise  of  the  virtues  of  contentment,  patience,  and  re- 
signation.    Therefore, 

Let  us  hence  be  instructed  never  to  judge  of  God's 
love  or  hatred  to  persons  by  the  outward  circumstances 
that  befall  them:  let  us  not  conclude,  because  we  are 
more  fortunate  in  this  world  than  our  neighbour,  that 
therefore  we  are  greater  favourites  with  God  than  he. 
Perhaps  God  meant  that  these  happy  circumstances  as 
we  account  them,  should  be  trials  of  our  virtue,  and  ac- 
cording as  we  use  them,  they  should  prqye  a  blessing  or 
a  curse.  U  we  bear  ourselves  with  an  even  and  compos- 
ed mind,  and  make  use  of  those  advantages  we  have 
above  other  men  for  the  doing  more  good  in  the  world 
than  other  men,  and  in  the  midst  of  our  prosperity  nei- 
ther vainly  please  ourselves,  nor  despise  others,  but  walk 
reverently  and  humbly  with  our  God  in  all  our  conversa- 
tion; then  we  have  some  reason  to  conclude,  that  these 
things  are  really  a  blessing  to  us.  But,  on  the  other  side, 
if  our  prosperity  tempts  us  to  pride  and  insolence,  to 
the  forgetfulness  of  God  and  the  contempt  of  men;  if 
we  use  the  advantage  of  our  power  to  oppress  the  weak, 
and  of  our  wit  to  overreach  the  simple,  and  our  wealth  to 
minister  to  the  purposes  of  vice  and  luxury,  to  make 
provision  for  the  flesh  to  fulfil  the  lusts  thereof;  then  our 
great  successes,  by  v/hich  we  measure  God's  love  to  us, 
are  not  a  blessing  but  a  curse.  See  then  the  folly  and 
madness  of  those,  that  take  not  God  for  their  strength; 
but  trust  to  the  multitude  of  their  riches,  and  strengthen 
themselves  in  their  wickedness,  and  think  by  these  means 
to  be  fortified  against  the  evils  of  this  life!  There  are 
numberless  calamities,  from  which  wealth  and  power  can 
never  shelter  us:  therefore  when  a  man  lets  go  his  trust 
in  God,  and  takes  sanctuary  in  the  strength  of  his  own 
wickedness,  he  will  find  himseU  miserably  mistaken, 
when  the  day  of  adversity  comes  upon  him.  Our  virtue 
is  as  much  endangered  by  opulence,  which  administers 
numberless  incentives  to  luxury,  and  temptatio.ns  to  in- 
solence, as  it  is  by  poverty.  Nay,  sjme  who  be.rbre 
seemed  to  want  nothing  but  an  ample  fortune,  as  soon 
as  they  have  acquired  it,  have  from  that  time  wanted  al- 
most everv  thins;  else  to  make  th.em  valuable:  the  hear 


and  warmth  of  prosperity  has  called  forth  those  vices, 
which  lay  dormant  before  under  the  rigour  of  poverty. 
What  numbers  have  shortened  their  days  by  abandon- 
ing themselves  to  all  unmanly  pleasures  of  a  dissolute 
life  ',  who,  if  they  had  not  been  born  to  an  affluent  in- 
dependant  state,  might  have  made  a  distinguished  fi- 
gure in  the  world  ?  If  they  had  not  a  fortune  to  sup- 
port their  follies^  and  keep  pace  with  their  lewd  de- 
sires ;  they  might  have  thought  it  necessary  to  lay  in 
a  stock  of  moral  and  intellectual  endowments.  After 
all,  I  am  far  from  denying,  that  riches  give  us  larger 
opportunities  of  doing  good :  that  several  make  this 
use  of  them  and  improve  their  own,  by  enlarging  the 
common  stock  of  happiness  ;  their  religion,  like  the 
altar,  that  sanctified  the  gold,  stamping  a  value  upon 
and  dignifying  their  fortune  :  but  this  I  affirm,  that 
unless  we  guard  against  criminal  excesses,  riches  will, 
as  the  apostle  expresses  it,  bring  us  into  a  snare,  and 
into  many  hurtful  and  foolish  lusts,  and  such  as  drown 
men  in  perdition.  Such  considerations  as  these  are 
the  happy  fruits  o^  co7if€nt?}ie7it,  and  must  necessarily 
exclude  all  ambition  from  the  heart  possessed  with 
them. 

T/iirdli/i  By  this  we  are  enabled  also  to  make  a  ne- 
cessary stand  against  covetousness,  which  is  such  an 
inordinate  desire  of  increasing  our  own  substance,  as 
tempts  us  to  use  the  irregular  methods  of  defrauding 
and  deceiving  our  neighbour*  Be  not  eagerly  and 
anxiously  desirous  of  what  the  providence  of  God  hath 
not  thought  fit  to  allot  you :  be  not  envious  at  what 
others  enjoy  :  be  not  discontented  with  your  own  state 
and  condition  in  the  world.  Such  a  desire  of  increas- 
ing our  possessions,  as  tempts  us  at  any  time  to  use  the 
irregular  methods  of  defrauding  or  incroaching  upon 
our  neighbours,  is  sinful.  It  will  be  wisdom  to  be  easy, 
though  we  should  compass  no  more  than  a  subsist- 
ence :  for  covetousness  is  never  satisfied.  Do  not  we 
see  men  arrive  at  one  enjoyment  after  another,  which 
once  seemed  the  top  of  their  ambition  }  and  yet  they 
are  so  far  from  contentment,  that  their  desires  grow 
faster  than  their  substance ;  and  thev  ar^  as  eager  to 


improve  a  large  estate,  as  if  they  were  still  drudging^ 
for  food  and  raiment;  which  should  be  the  bounds  oi 
our  desires.  Thus  the  miser  has  so  closely  associated 
the  ideas  of  happiness  and  money,  that  he  cannot  part 
or  keep  them  asunder  even  when  near  the  concluding 
scene  of  his  life  j  and,  at  the  same  time  that  he  grows 
more  indiflferent  to  every  person  in  the  world,  he  be- 
comes more  strongly  attached  to  the  things  of  it.  It 
was  against  his  covetousness,  or  unbounded  desire,  that 
Christ  said.  Take  heed  and  beware  of  covetousness  ; 
for  man's  life  consisteth  not  in  the  abundance  of  the 
things  which  he  possesseth.  Both  reason  and  religion 
command  a  prudent  care  of  our  affairs;  and  a  content- 
ed mind  will  not  allow  us  to  exceed  herein  :  this  we 
also  may  do  by  engaging  in  more  cares  than  we  can 
manage  with  composure  of  mind,  or  by  suffering  any 
cares  to  run  out  into  anxiety  and  discontent.  Because 
whoever  from  desire  of  gain  do  drown  themselves  in 
such  a  hurry  of  business  as  is  beyond  their  capacity  to 
manage,  defeat  their  own  end,  and  hurt  their  souls, 
not  having  a  reasonable  time  to  attend  their  better  in- 
terests. Those,  that  are  not  satisfied  with  having  acted 
the  prudent  part,  and  to  leave  the  event  to  God,  but 
torment  and  rack  their  minds  about  that  which  is  not 
in  their  own  power,  take  that  thought  for  the  morrow, 
which  our  Saviour  has  condemned. 

The  necessity  of  this  virtue,  therefore,  in  opposition 
to  covetousjiess^  will  yet  appear  more  clearly,  upon  a 
due  consideration,  that  covetousness  is  contrary  to  God, 
our  neighbour  and  ourselves :  for,  as  our  Saviour  tells  us. 
We  cannot  serve  God  and  mammon  ;  so  it  is  a  general 
observation,  that  a  covetous  man  makes  his  gain  the 
sole  object  of  his  desires,  prefers  his  worldly  business 
to  the  care  of  his  soul,  and  will  risk  his  very  salvation, 
by  lying,  cheating,  and  neglecting  his  duty  to  God,  in 
order  to  make  what,  in  the  eye  of  the  world,  is  called 
a  good  bargain ;  and  sticks  at  no  sin,  to  compass  his 
ends.     And, 

In  regard  to  our  neighbour ;  Covetousness  is  a  breach 
both  of  justice  and  charity  ;  for  he  that  makes  no  scru- 
ple to  offend  God,  and  to  neglect  the  great  duties  of 


400  Cfjc  IDgoIc  Wntp  of  a^ait. 

relif^ion,  in  order  to  get  money,  will  never  be  afraid 
to  trick  his  neighbour.  And  as  the  love  of  money  is 
the  root  of  all  evil,  so  the  man  that  is  swayed  with 
that  love,  will  not  scruple  to  sacrifice  both  his  neigh- 
bour's body,  goods,  and  reputation,  to  gather  riches 
to  himself. 

In  regard  to  ourselves  ;  Does  he  not  sell  his  soul  for 
those  things,  which  at  last  must  perish  with  the  body  ? 
Yet  this  is  the  case  of  the  covetous  man,  who,  either  by 
unlawful  means,  seeks  to  heap  up  riches,  or  having  this 
world's  goods,  sets  his  heart  upon  his  wealth  ;  for  this 
is  the  sentence  of  the  apostle  ;  He  shall  not  inherit 
the  kingdom  of  heaven.  Besides,  it  is  too  commonly 
seen,  that  he  will  scarce  allow  his  own  body  the  ne- 
cessary refreshments  and  conveniencies  of  life.  There- 
fore, as  we  regard  our  present  and  future  comfort  and 
happiness,  it  is  our  duty  to  seek  for  the  virtue  of  con- 
tentedness,  which  will  guard  us  against  this  sin  of  cov- 
etousness ;  by  which  our  body  and  soul  are  brought 
into  misery.  Our  duty  to  God  and  charity  to  our 
neighbour  induce  us  to  take  pleasure  in  the  welfare 
of  others,  whether  we  share  in  it  personally  or  not. 
Shall  my  eye  be  evil  against  my  neighbour,  because 
God  is  good  to  him  ?  Contentment,  as  well  as  cha- 
rity, envicth  not.  Whoever  is  possessed  with  content- 
ment will  not  allow  himself  under  any  inconvenien- 
cies  to  venture  upon  the  violation  of  his  conscience  to 
remove  them  ;  nor  amend  his  circumstances  by  any 
acts  of  fraud  or  violence,  or  by  making  shipwreck  of 
faith  and  a  good  conscience  toward  God  and  man. 

II.  Of  Coiitentedness, 

If  wc  observe  the  various  mercies,  which  actually 
attend  us  in  every  state,  they  will  strongly  oblige  us  to 
be  content.  Our  circumstances  are  never  so  low  and 
uneasy  in  this  world,  but  there  are  some  mixtures  of 
mercy  and  favour  to  be  found  therein.  Though  we 
lose  some  relation,  yet  others  are  left  behind.  Though 
we  meet  with  some  disappointments,  yet  we  are  not 
quite  stript.     See  if  there  be  no  instances  of  a  straiter 


<0f  €ontnttcbitc.sf.£f»  401 

condition  than  our  own ;  and  is  it  not  ingratitude 
to  God  to  overlook  the  advantageous  parts  of  our 
condition  ?  Short  life,  and  the  approaches  of  death, 
speak  the  reasonableness  of  contentment  with  our  pre- 
sent station  :  and  view  the  finished  misery  of  sinners, 
that  have  shot  the  gulf,  who  have  not  so  much  as  a 
drop  of  water  to  cool  their  tongues  ;  then  say,  Where- 
fore should  a  living  man  complain  ?  Anxiety  and  un- 
easiness is  not  the  way  to  amend  our  circumstances. 
Discontent  is  not  the  way  to  the  favours  of  Providence: 
nor  leads  it  to  the  proper  steps  for  the  obtaining  our 
desires,  but  provokes  God  to  be  contrary  to  us,  and 
discomposes  our  souls  ;  adds  the  weight  of  guilt  to  any 
burden  ;  stops  the  enjoyment  of  the  mercies  we  have, 
and  our  thankfulness  for  them  j  and  is  the  parent  of 
many  great  sins,  and  a  discouragement  to  our  chris- 
tian profession  in  the  sight  of  all  men.  They  who  are 
continually  complaining  of  inconveniencies,  seem  ca- 
pable of  relishing  any  thing  but  heaven  ;  for  which  a 
complaining  temper  will  by  no  means  prepare  them. 
Whereas  not  to  repine  at  the  inconveniencies  we  meet: 
with  here  may  bring  us  to  that  place,  where  only 
there  are  no  inconveniencies.  And  he,  v/ho  is  not  dis- 
contented with  a  slender  portion  of  blessings,  may  have 
the  greatest  blessing  of  all,  the  Deity  to  be  his  portion 
for  ever  and  ever.     But 

The  apostle  had  learned  to  be  content,  in  whatever 
state  he  was ;  not  because  he  could  choose  his  con- 
dition, but  because  by  the  grace  of  God  he  could  be 
reconciled  to  any  state.  Men  misplace  their  discon- 
tent ;  they  are  very  well  satisfied  with  what  they  are ; 
thev  are  only  dissatisfied  with  what  they  have.  Where- 
as the  very  reverse  ought  generally  to  take  place,  and 
the  only  desire  which  we  ought  to  set  no  bounds  to 
is  that  of  increasing  in  goodness.  A  slender  allotment 
of  worldly  blessings  will  content  an  easy,  modest, 
humble  frame  of  mind  :  and  no  allotment  whatever,  no 
affluence  hovv  great  soever,  can  satisfy  an  uneasy  rest- 
less, fretful  temper,  ever  seeking  rest  and  finding  none, 
making  to  itself  disquietudes  when  it  meet  with  none, 
and  improving  them  when  it  does.  Our  wants  accord- 


40'2  €l)c  WlpU  SDutp  of  ia^att, 

ino^  to  nature's  measures  are  small,  but  according  to 
fancy's  they  are  infinite.  Would  men  be  persuaded  to 
make  their  nature  and  reason  the  measure  of  their 
wants, they  might  always  live  next  door  to  satisfaction. 
People  judge  wrong  when  they  imagine  to  be  assured 
of  content,  if  they  could  obtain  such  a  comfort,  which 
their  hearts  are  set  upon ;  for  when  they  are  gratified 
in  their  desire,  a  worldly  mind  will  outgrow  their  at- 
tainments, new  wants  will  start  up,  and  they  will  be 
as  far  from  satisfaction  as  at  their  first  setting  out.  Let 
us  single  out  whom  we  please  ;  yet  there  are  very  few 
whom  we  would  exchange  conditions  with,  all  cir- 
cumstances considered  in  every  particular.  Such  a 
one  we  take  to  be  in  general  very  happy  :  but,  if  we 
descend  to  particulars,  and  take  into  the  account  his 
age,  or  his  health,  or  his  person,  or  his  abilities,  or  his 
temper,  or  his  behaviour  ^  we  would  rather  continue 
as  we  are,  than  to  make  a  thorough  exchange.  Gen- 
erally speaking,  whatever  seeming  inequalities  there 
may  be,  yet  they  are  adjusted  either  by  the  real  satis- 
faction which  virtue  gives,  or  by  the  false  pleasures 
which  conceitedness  and  vanity  afford  its  votaries. — ■ 
Variety  of  worldly  goods  will  not  produce  content- 
ment ;  a  small  uneasiness,  appetite,  or  passion  not 
gratified,  will  take  away  the  relish  of  what  is  agreeable 
in  life,  if  headstrong:  and  no  condition  can  make  us 
happy,  unless  a  foundation  be  laid  for  it  in  the  due  re- 
gulation of  our  own  tempers.  There  is  no  state  of  life, 
even  the  most  desirable,  but  is  attended  with  many  pe- 
culiar disadvantages  of  its  own.  We  find  several  who 
have  no  considerable  advantages  of  fortune,  or  honor, 
or  power,  contented  and  easy;  and  several  who  possess 
them  all,  yet  extremely  discontented  and  miserable. 
We  even  often  think  that  others  are  happier  than  our- 
selves, and  with  whom,  as  to  many  things  we  would 
willingly  change  conditions.  Are  we  engaged  in  a 
life  of  action  and  business?  How  do  we  applaud  the 
happiness  of  those  that  live  in  ease  and  privacy,  and 
can  command  their  own  time  !  Do  tve,  on  the  con- 
trary,'live  in  retirement,  and  have  but  few  affairs  to 
mind  ?  M'ell,  then  our  time  lies  upon  our  hands,  and 


#f  €ontcntctnic^jSf,  403 

we  complain  for  want  of  employment,  and  call  only 
those  happy  who  are  men  of  business.  Are  we  in 
great  and  splendid  circumstances,  above  the  rank  of 
common  men  ?  Then  we  feel  the  cares  and  burdens 
that  this  brings  upon  us,  and  only  cry  up  the  secure 
quiet  state  of  those  that  live  in  a  lower  sphere.  But  are 
we,  on  the  contrary,  in  a  low  condition  ?  None  seem  so' 
happy  as  the  great,  whom  we  falsely  think  above  the 
reach  of  care.  Thus  are  we  generally  unsatisfied  with 
the  present  condition  in  which  we  are,  and  apt  to  like 
any  other  better  than  our  own.  Such  is  the  nature  ot 
mankind,  or  the  nature  of  things  themselves,  that  no 
earthly  delight  or  comfort  can  please  us  long.  A  ra- 
tional way  of  thinking  is  therefore  an  essential  ingre- 
dient of  happiness.  We  must  possess  ourselves  with 
just  apprehensions  of  things:  we  wind  up  our  imagi- 
nation too  high  ;  and  things  as  they  are  in  nature,  will 
never  answer  to  the  gay  liorid  ideas,  which  a  luxuri- 
ant fancy  forms  of  them.  An  undisciplined  imagination 
may  suggest,  How  happy  should  I  be,  if  I  could  com- 
pass such  a  situation  in  life  !  But  if  calm  reason  might 
be  suffered  to  put  in  its  plea,  it  would  answer,  Why, 
just  as  happy  as  those  that  are  already  in  possession  of 
it,  and  that  is,  perhaps,  not  at  all.  If  we  place  our  happi- 
ness in  moderating  our  desires,  we  may  be  happy  even 
now  :  but  if  we  place  it  in  enlarging  our  possessions, 
we  shall  not  be  happy  even  then.  These  imaginary 
wants  are  often  more  vexatious  to  the  opulent,  than 
real  wants  are  to  the  poor.  If  they  are  supplied,  it 
is  but  vanity,  and  contributes  very  little  to  their  real 
enjoyments :  as  soon  as  the  gloss  of  novelty  is  worn 
off,  they  become  tasteless  and  insipid.  If  they  are 
not  supplied,  it  is  a  vexation  of  spirit,  and  a  perpetual 
source  of  uneasiness.  They  cannot  retrench  their 
pomp  and  equipage,  even  when  their  fortune  is  con- 
siderably impaired.  They  must,  through  an  ambi- 
tious poverty,  maintain  the  show,  when  the  substance 
is  gone.  Their  joys  are  pompous  and  visible,  but  false 
and  fantastic:  their  cares  secret  and  concealed,  but 
real  and  solid.  Riches,  by  making  pleasures  familiar 
to  them,  flatten  their  relish  for  them,  but  give  a  keenei 


104  €l)C  t0ip\t  ^utp  of  SJ^III. 

cdo^e  to  every  pain  which  they  must  feel  as  well  as 
other  men  ;  they  dull  their  enjoyments,  but  point  and 
quicken  the  sense  of  anguish  and  affronts.  Therefore 
let  us  labour  to  have  our  minds  content  in  any  state, 
and  endeavour  to  suit  ourselves  to  any  conditions 
which  will  not  furnish  occasions  for  discontent  and  un- 
easiness ;  and  above  all,  pursue  religious  courses ;  for 
it  is  written.  Seek  ye  first  the  kingdom  of  God,  inz* 
not  so  as  wholly  to  exclude  the  care  of  other  things : 
for  that  is  impossible  in  this  present  life,  and  to  pre- 
tfend  to  it  is  but  enthusiasm,  and  hinders  the  spreading 
of  true  religion  :  but  seek  this  chiefly,  and  in  the  first 
place  make  this  your  principal  and  main  care  ;  suffer 
nothing  to  interfere  or  come  in  competition  with  it:  do 
{his  above  and  before  all  other  things;  and  yet  other 
things  need  not  be  left  undone.     Yet, 

We  must  never  expect  to  be  religious  without  dili- 
gence in  the  pursuit  of  virtue.  There  are  in  the  course 
of  a  christian  life  many  duties  to  be  performed,  which 
require  pains  and  care ;  temptations  to  be  resisted, 
which  will  keep  us  continually  upon  our  guard  :  and 
the  scripture  frecjuently  calls  upon  us  to  work  out  our 
salvation  with  fear  and  trembling  ;  that  is,  with  great 
watchfulness  and  industry;  to  give  all  diligence,  to 
make  our  calling  and  election  sure;  to  follow  holiness; 
to  pursue  it   with  great  diligence.     And  this  is  the 
very  reason  why  God  has  so  ordained  that  there  is  no 
employment  wherein  a  man  may  not  perpetually  be 
doing  something  for  the  honour  of  God,  for  the  good 
of  men,  or  for  the  improvement  of  the  virtues  of  his 
own  mind.     There  is  no  business,  nay  there  is  no  in- 
nocent diversion,  wherein  he  may  not  make  it  his  chief 
and  constant  care  to  act  always  like  a  reasonable  man 
and  a  good  christian.  There  is  no  state  of  life  wherein 
he  may  not  keep  a  constant  eye  upon  a  future  state, 
and  so  use  the  things  of  the  present  world,  as  that  the 
great  and  ultimate  scope  of  all  his  actions  may  always 
respect  that  which  is  to  come.     We  can  get  nothing 
on  any  other  terms;  and  without  this  no  man   shall, 
ever  reach  the  state  of  eternal  bliss.     To  which  end 
therefore  we  must  use  zvatc/ifulnesi  and  industry. 


<©f  30iitc5fiilncjef.^  aiib  5intiu.sti:p,         405 


III.  Of  Watchfulness  and  IndusLrij. 

The  duty  of  Watchfulness  requires  a  constant  care 
of  our  lives  and  actions,  that  we  be  always  upon  our 
guard;  that  we  resist  the  first  beginnings  of  evil,  and 
discover  the  first  approaches  of  our  spiritual  enemy;  that 
we  may  neither  be  surprised  by  his  snares  and  entice- 
ments, nor  unprepared  to  encounter  him  whenever  he  at- 
tacks us.  In  short,  it  consists  in  wisely  foreseeing  the 
dangers  that  threaten  our  souls,  and  then  in  diligently 
avoiding  the  same. 

The  consideration  of  our  own  weakness  and  frailty  is 
an  argument  to  promote  our  watchfulness,  not  to  men- 
tion the  fickleness,  the  treachery  and  deceitfulness  of  our 
hearts,  and  the  malice  of  the  devil,  who  is  very  invete- 
rate ;  his  malice  will  make  him  diligent  to  watch  all 
advantages  against  us;  aad  his  great  design  will  be  to 
shake  our  resolution;  for  if  that  stands,  he  knows  his 
kingdom  will  fall;  and  therefore  he  raises  all  his  batte- 
ries against  it,  and  labours  by  all  means  to  undermine  this 
fort.  Therefore  the  necessity  of  this  duty  is  visible 
from  the  nature  of  our  condition  in  this  v/orld,  which  is 
surrounded  with  variety  of  temptations;  so  that  there  is 
no  circumstance  of  life  which  is  entirely  free  from  some 
sort  of  assault  or  other;  all  our  ways  being  strewed  witli 
snares,  from  the  power  and  strength  of  the  adversary, 
who  is  prince  of  the  air,  and  wants  neither  skill  nor  in- 
dustry to  work  our  ruin :  and  this  is  also  visible  from  our 
own  fraiky  and  weakness,  whereby  we  have  no  power  of 
ourselves  to  help  ourselves;  and  from  the  danger  of  our 
overthrow,  whereby  we  become  liable  to  the  miseries  of 
a  sad  eternity  in  a  place  of  torment.  Consequently,  ex- 
cept we  are  very  watchful,  we  shall  unavoidably  be  made 
a  prey.  He  therefore  that  expects  God's  grace  and  as- 
sistance to  keep  him  stedfast  to  his  resolution,  must  not 
neglect  himself,  but  keep  his  heart  with  all  diligence,  and 
watch  carefully  over  himself:  because  God  workcrh  in 
us  both  to  will  and  to  do;  therefore  he  expects  that  wc 
should  work  out  our  salvation  with  fear  and  trembling, 
lest  by  our  own  carelessnes  and  neglect  we  should  mis- 


406  €{|C  ^\^iy\t  SDutji  of  SK^mi. 

carry,  and  so  become  liable  to  the  miseries  of  a  doleful 
eternity. 

This  will  naturally  lead  us  to  Industry,  as  well  to 
improve  our  reason,  understanding,  and  memory,  which 
are  the  natural  riches  of  the  soul,  as  to  cultivate  the  spe- 
cial graces  of  God,  which  are  given  us  for  that  purpose. 
For 

The  natural  gifts  of  God  are  so  to  be  employed,  as 
to  promote  the  glory  of  God,  our  neighbour's  good,  and 
the  salvation  of  our  own  souls.  And  this  offers  to  our 
consideration  these  two  particulars :,/^>i'i',  that  man  should 
never  be  idle  and  slothful,  nor  intemperate,  brutish,  nor 
profane ;  as  all  those  are  who  turn  their  wit  to  a  bad  use  j 
who  prefer  their  reason  to  God's  revelation,  and  load 
their  memories  with  wicked  thoughts,  or  at  least  with 
frothy  romances  and  idle  tales.  And  secondly,  that  every 
person  that  does  good  to  the  state  of  which  he  is  a  mem- 
ber, by  a  faithful  administration,  or  by  a  diligent  dis- 
charge of  his  duty  in  any  office  he  bears,  or  any  place  of 
trust  he  is  called  to;  whoever  is  serviceable  to  others,  in 
assisting  them  with  good  counsel  in  doubtful  and  diffi- 
cult cases  relating  to  their  souls,  bodies,  or  estates;  and 
whoever  is  taken  up  in  instructing  the  ignorant,  or  in  any 
other  such  matters,  which  require  the  pains  of  the  mindj 
is  so  far  from  being  idle,  or  deserving  to  be  reputed  so, 
or  to  be  looked  upon  as  unworthy  of  a  livelihood,  that 
as  his  labour  is  really  the  most  difficult,  so  it  is  the  most 
useful  and  profitable  to  all;  as  may  evidently  appear  from 
this  reasoning  on  the  contrary  part.     For 

Whence  proceeds  so  great  an  increase  of  the  poor? 
To  what  are  their  miseries  owing,  but  to  slofh  and  idle- 
ness F  To  the  neglect  of  parents,  who  took  no  care  to 
educate  them,  when  they  were  young,  in  learning,  or  la- 
bour, in  some  honest  way  of  trade  or  business,  in  which 
they  might  employ  themselves  when  they  were  grov»?n  up, 
and  be  able  to  provide  an  honest  maintenance.  So  that, 
being  grown  up,  they  become  what  they  really  are,  the 
very  bane  and  pest  of  society,  wasting  and  devouring 
the  fruits  of  the  diligent  man's  labour;  robbing  those 
who  are  poor  indeed,  of  the  charity  which  is  their  due, 
ancl  which  would  otherwise  be  afforded  them;  and  all  the 


while  doing  no  sort  of  service  to  God,  or  their  country, 
but,  what  is  still  worse,  spending  the  time  which  lies  up- 
on their  hands  in  the  most  profligate  courses  of  lying, 
swearing,  and  drinking;  in  committing  sometimes  the 
most  detestable  crimes  of  theft,  whoredom,  and  murder. 
This  should  be  a  warning  to  all  parents,  and  to  such  as 
are  intrusted  with  the  care  and  government  of  youth, 
that  they  improve  their  minds  wich  sound  principles  of 
religion  and  good  morality,  and  bring  them  up  to  learn- 
ing, or  in  some  honest  trade  and  employment,  that  when 
they  are  grown  up,  they  may  be  able  by  their  own  skill 
and  ^industry  to  provide  a  competent  maintenance  for 
themselves,  and  to  afford  some  supply  and  relief  to  the 
real  wants  and  unavoidable  necessides  of  their  neigh- 
bours. And  now  suppose  a  man  was  born  to,  or  has  by 
his  industry  obtained  so  plentiful  an  estate,  that  he  should 
take  his  ease,  or  indulge  himself  in  sloth  and  luxury, 
there  would  be  no  danger  of  his  falling  into  poverty;  yet 
in  all  probability  he  would  thereby  render  his  condition 
as  unhappy  as  that  of  the  meanest  beggar:  he  would 
even  lose  the  taste  and  pleasure  of  worldly  things  by  a 
too  frequent  use  of  them,  and  would  most  certainly  en- 
danger his  health  by  an  idle  way  of  living;  for  it  is 
known  by  experience,  that  ease  and  sleep  and  want  of  ex- 
ercise are  the  chief  causes  of  most  bodily  distempers. 

Yet  of  all  sorts  of  idleness  that  of  ariijktrs  and  la- 
bourers  is  surely  the  most  blamable,  who  loiter  away  that 
time  for  which  they  receive  wages;  this  is  a  downright 
cheat  upon  those  whose  business  they  have  undertaken; 
it  is  robbing  them  of  their  money,  and  may  prove  more 
injurious  than  common  robbery,  if  the  affairs  they  are 
intrusted  with  should  miscarry  through  their  carelessness. 
God,  who  will  not  suffer  the  labouring  man  to  be  de- 
frauded of  his  hire,  but  declares  that  the  cry  of  such  in- 
justice ascends  up  to  him  for  vengeance,  doth  as  much 
abhor  any  fraud  that  is  committed  on  the  labourer's  part: 
the  apostle  therefore  commands  christians,  that  no  man 
go  beyond  or  defraud  his  brother  in  any  matter:  and  sure - 
lyall  eye-servants,  ail  who  receive  wages  for  their  time, 
if  they  squander  it  away  in  idleness,  are  guilty  of  the 
greatest  fraud:  but  let  them  consider  what  the  aposdc 


40S  €Ijc  il^ljolc  E^utji  of  sir^aiu 

there  adds,  I'he  Lord  is  their  avenger.  What  shall  we 
say  then  of  those  enthusiasts,  who  neglect  and  quite  lay 
aside  their  domestic  concerns,  their  families,  their  chil- 
dren or  servants,  or  the  employments  by  which  they 
should  get  their  livelihood,  under  a  pretence  of  purer 
religion?  Such  men  certainly  do  not  consider  the  na- 
ture of  the  christian  religion,  which  is  to  make  men 
holy  in  their  persons  and  in  their  lives,  but  not  in  the 
least  to  take  them  off  from  their  worldly  callings,  or 
from  using  those  talents,  which  God  hath  given  them 
for  the  benefit  of  the  country  where  they  live:  nor  do 
they  consider  the  obligation  they  have  to  the  public  soci- 
ety whereof  they  are  members;  for  hereby  they  are  not 
only  rendered  useless  to  the  commonwealth,  but  they  do 
oftentimes  a  great  deal  of  mischief  to  it,  by  unsetding 
and  subverting  other  men,  and  filling  their  heads  with 
abundance  of  foolish  notions  and  scruples  in  religion, 
which  are  dangerous  to  the  public  peace  and  happiness. 
As  for  the  better  serving  God,  by  thus  leaving  their 
callings,  it  is  a  mere  pretence;  for  he  serves  God  best, 
who  doth  most  good  in  the  world.  On  the  contrary,  the 
man  that  serves  God  by  continual  application  to  the  duty 
of  his  calling  and  state  of  life,  beside  the  comfort  of  a 
good  conscience,  v/hich  is  of  all  others  the  greatest  hap- 
piness, such  an  honest  and  industrious  labourer  may  en- 
tirely depend  upon  the  goodness  of  God,  that  he  will  al- 
ways take  care  of  him:  God  will  bless  and  prosper  him 
in  the  work  of  his  hands,  and  stir  up  the  hearts  of  good 
men  to  assist  and  relieve  him;  and  whenever  his  strength 
faileth  him,  through  sickness,  old  age,  or  misfortunes, 
let  him  not  doubt  but  he  shall  be  provided  for  in  such  a 
manner  as  shall  be  best  for  him. 

Yet  there  can  be  no  certainty  that  God  will  bless  us, 
except  we  also  <;7Y)::;  m  grace ;  therefore,  says  the  apos- 
tle, give  ail  diligence  to  add  to  your  faith  virtue,  ^c.  or 
improve  the  grace  of  God  by  an  industrious  and  virtu- 
ruous  life,  remembering  that  the  more  we  improve  the 
talent  committed  to  our  charge,  the  more  abundance  will 
be  given  unto  us:  for  it  is  the  gift  of  God  for  a  man  to 
ftn  and  drink,  and  enjoy  the  good  of  all  his  labour:  such 
a -one  reaps  the  fruit  of  his  pains  and  industry  with  a 


quiet  conscience,  a  pleasure  which  the  cheat  and  oppres- 
sor are  unacquainted  with:  he  is  free  from  contention, 
from  vexatious  suits  and  disturbances;  the  envy  and  am- 
bition of  others  can  have  no  designs,  nor  take  advantage  , 
against  him,  who  possesses  no  more  than  what  he  labours 
for:  he  is  no  man's  slave  or  dependant:  he  is  under  no 
temptation  to  flattery  or  mean  compliances:  he  needs 
not  cringe  nor  sneak  to  the  vvealthy  for  his  bread,  who 
can  live  upon  his  own,  and  is  able  in  some  measure  to  re- 
lieve others:  and,  what  is  the  greatest  blessing,  his  con- 
tinual employment  keeps  him  out  of  the  way  of  those 
numerous  temptations  and  occasions  of  sin,  to  which  idle 
people  are  always  exposed.  Let  then  our  endeavours  be 
to  improve  in  all  sorts  of  virtue  and  piety;  whoever 
bend  their  minds  upon  heaven  are  always  advancing  in 
the  paths  that  leads  thereto.  They  do  their  duty  and 
strive  to  perform  it  after  a  more  perfect  manner;  they 
rake  every  opportunity  of  doing  good  to  the  bodies  and 
souls  of  men ;  are  upon  their  guard  to  keep  their  pas- 
sions under  good  government,  and  ready  to  obey  all  the 
inspirations  of  the  Holy  Ghost.  For,  as  we  shall  be 
answerable  for  the  grace  we  have  neglected,  and  for  not 
improying  what  God  hath  blessed  us  with,  let  not  the 
Holy  Spirit  grieve,  who  is  the  author  of  peace  and  joy, 
but  surrender  ourselves  obedient  to  his  call.  Certainly, 
if  we  understood  the  value  of  the  least  of  his  fav»jurs, 
and  those  good  thoughts,  which  pass  unregarded,  we 
should  esteem  them  very  highly,  and  not  render  them  of 
no  advantage  by  stupid  negligence.  Take  care  that  eve- 
ry spark  of  a  good  thought  be  blown  into  a  flame,  that 
it  may  produce  a  suitable  practice  in  our  lives  and  man- 
ners. The  Lord  stands  knocking  at  the  door:  do  not 
refuse  to  open,  and  let  him  into  your  heart.  God  be- 
stows his  grace  in  proportion  to  our  use  thereof,  and  a 
right  improvement  of  the  first  degree  prepares  us  for  a 
larger  blessing  from  him :  to  him  that  hath,  shall  be 
given,  and  to  him  that  hath  not,  shall  be  taken  away  even 
that  which  he  hath. 

We  are  taught  that  God  in  justice  may,  and  ought  to 
withdraw  his  grace,  when  wilfully  neglected :  how  then 
shall  we  escape  ?  for  when  man  is  once  deprived  of 

3  F 


410  €ljc  Wi}olt  HMitp  of  a^w, 

God's  grace,  he  is  delivered  up  to  the  power  of  the  de- 
vil; banished  from  the  sight  of  Godj  and  bound  over  to 
eternal  damnation:  wherefore  it  is  written,  Cast  ye  the 
unprofitable  servant  into  utter  darkness j  there  shall  be 
weeping  and  gnashing  of  teeth. 

When  an  opportunity  offers  of  practising  an  act  of 
mortification,  humility,  charity,  or  patience,  ^c.  we  may 
be  prevailed  upon  by  a  false  persuasion  to  think  that  act 
of  virtue  cannot  be  performed  at  that  time;  that  it  is  un- 
reasonable, and,  though  good  in  itself,  may  be  better  ad- 
journed to  another  opportunity;  and  so,  instead  of  com- 
plying with  that  holy  motion,  which  solicits  us  to  good, 
by  listening  to  the  deceit  of  the  evil  one,  we  are  diverted 
from  it, 

SUNDAY  XIV.     Part  II. 

IV.  Of  the  Power  of  the  Devil 

The  scriptures  indeed  teach  us,  that  the  devil  is  al- 
ways ready  to  tempt  men  to  sin;  yet  it  is  always  carefully 
to  be  observed,  that  he  can  do  nothing  more  but  tempt 
us.  He  has  no  power  over  our  persons,  or  our  wills. 
He  can  onlji  set  bejore  tis  baits  and  allurements ;  but 
we  cannot  be  hurt  by  them,  except  we  yield  to  them  and 
choose  them.  The  treachery  and  corruptness  of  our 
own  hearts  within,  is  much  more  dangerous  than  all  the 
assaults  of  the  enemy  from  without.  Let  no  man  say,  when 
he  is  tempted,  I  am  tempted  of  God ;  that  is,  let  no  man 
plead,  as  an  excuse  for  his  sin,  that  God  permitted  the 
devil  to  tempt  him  into  it.  For  God,  as  he  cannot  him- 
self be  tempted  with  evil,  so  neither  tempteth  he  any 
man;  neither  doth  he  permit  the  devil  to  tempt  any  one 
further,  than  by  laying  before  him  such  allurements,  as 
it  is  in  the  person's  power,  and  it  is  his  duty,  and  it  is 
the  proper  trial  and  exercise  of  his  virtue,  to  resist.  But 
every  man  is  then,  and  then  only,  tempted ;  then  only 
effectually  and  sinfully  tempted;  v/hen  he  is  drawn  away 
of  his  own  lust,  and  enticed.  The  enemy  of  man's  sal- 
vation can  do  nothing  more,  but  only  entice  the  covet- 
ous with  the  hopes  of  gains  puff  up  the  ambitious  witfe 


expectations  of  honour;  aDurc  the  voiuptuous  with  pros- 
pects of  pleasure.  And,  where  the  mind  is  not  under 
the  power  of  any  of  these  corrupt  affections,  the  tempter 
finding  nothing  in  it,  his  temptations  can  find  no  hold,  and 
his  power  is  at  an  end.  Resist  the  devil,  says  the  apos- 
tle, and  he  will  flee  from  you.  The  apprehension  there- 
fore that  many  melancholy  pious  persons  have  sometimes 
entertained  of  the  great  power  of  the  devil,  is  erroneous 
and  groundless.  But  it  is  a  much  greater  fault  in  bad 
men  to  magnify  the  devil's  power,  as  they  are  very  apt  to 
do,  in  order  to  excuse  their  own  crimes:  as  if,  because 
the  devil  tempted  them  to  do  ill  things,  therefore  the  do- 
ing these  ill  things  was  a  less  fault  in  themselves.  Which 
is  an  error  arising  from  a  very  false  notion  of  the  de- 
vil's power  of  tempting  menj  it  being  nothing  more, 
but  like  that  of  wicked  men's  tempting  one  another. 
Yet, 

We  must  not  rely  too  much  upon  ourselves;  we  must 
in  cases  of  conscience  apply  to  those  who  watch  over 
our  souls,  the  minister  and  steward  of  the  mysteries  of 
God.  We  are  all  apt  to  be  too  partial  to  ourselves,  and 
are  too  presumptuous  when  we  lean  too  much  to  our  own 
apprehensions:  but  the  guidance  of  our  pastor  is  one  of 
the  means  God  affords  for  our  improvement,  and  his  as- 
sistance is  very  necessary  to  preserve  us  from  being  im- 
posed upon.  Remember  that  the  careless  and  secure 
Jive  in  continual  hazard  of  their  own  eternal  loss;  and 
that,  if  we  would  be  saved,  we  must  continually  watch 
against  all  temptations:  for  the  judge  of  eternal  life  and 
death  declares.  What  I  say  unto  you,  I  say  unto  you  all  f 
watch. 

V.  Of  Chastity, 

Having  considered  those  christian  virtues,  which  in 
a  proper  manner  respect  our  souls ;  let  us  now  proceed 
to  those  virtues  which  in  a  more  particular  manner  re- 
gard our  bodies. 

Tht, first  of  these  duties  is  the  virtue  of  Chastity  or 
Purity;  because,  as  the  apostle  declares.  He  that  com- 
piittetfi  fornication  sinneth  against  his  own  body.     This 


412  Cljc  Wl^nk  Jl^uqj  of  ^a\t 

virtue  consists  in  abstaining  not  only  from  adultery  and 
fornication,  but  from  all  other  more  unnatural  sorts  of 
it,  committed  either  upon  ourselves,  or  with  any  others; 
so  that  it  is  a  due  government  of  those  appetites,  which 
God  has  planted  in  us  for  the  increase  of  mankind,  which 
must  be  confined  within  the  bounds  of  lawful  matrimo- 
ny; since  any  other  method  of  gratifying  them  is  con- 
trary to  that  purity  which  the  gospel  enjoins.  And  even 
in  that  state  men  are  not  to  give  a  loose  to  their  appe- 
tites like  brute  beasts  which  have  no  understanding ;  but 
to  keep  themselves  within  the  modest  rules  of  a  mar- 
riage state,  which  being  ordained  for  the  begetting  of 
children  to  be  brought  up  in  the  tear  of  God,  and  for  a 
remedy  against  sin,  and  to  avoid  fornication,  so  as  to 
keep  ourselves  undefiled  members  of  Christ's  body,  no- 
thing must  be  committed,  which  may  hinder  the  first 
reason  for  marriage;  and  they  who  prostitute  that  holy 
state  to  the  heightening  and  inflaming  their  lust,  act  con- 
trary to  the  second  reason,  which  only  proposes  marriage 
as  the  means  to  subdue  lust,  and  to  keep  men  from  any 
sinful  effects  of  it;  for,  This  is  the  will  of  God,  even 
your  sanctification,  that  you  should  abstain  from  fornica- 
tion, that  every  one  should  know  how  to  possess  his  ves- 
sel in  sanctification  and  honour;  not  in  the  lust  of  concu- 
piscence, as  the  gentiles,  who  know  not  God:  for  God 
hath  not  called  us  unto  uncleanness,  but  unto  holiness. 
Yet  in  seeing,  hearing,  and  touching,  many  conclude 
themselves  innocent,  while  free  from  the  lustful  deed,  and 
indulge  themselves  in  all  liberties  short  of  the  last  act  of 
uncleanness.   But 

He  that  suffers  his  eyes  to  rove,  and  fixes  them  upon 
a  forbidden  object,  will  be  apt  to  commit  adultery,  ac- 
cording to  that  observation  of  our  Saviour,  He  that  look- 
eth  on  a  woman  to  lust  after  her,  hath  committed  adultery 
with  her  already  in  his  heart.  And  we  ought  rather  to 
cut  off  our  hand  than  to  be  guilty  of  the  least  uncleanness 
therewith;  neither  must  we  suffer  any  evil  communica- 
tion to  proceed  out  of  our  mouth.  He  that  indulges  any 
of  his  senses  so  far,  as  to  excite  any  desire  of  foroidden 
pleasures,  defiles  his  soul  therewith.  And  they,  that 
would  preserve  their  innocence,  must  keep  their  eyes. 


<©f  tMnclcmmci^.sf*  415 

heir  ears,  and  their  hands  chaste ;  that  is,  they  must 
neither  look  upon,  read,  hear,  nor  toucli  any  thing  that 
may  inflame  or  dispose  them  in  any  manner  to  gratify 
their  sinful  passions.     For, 

When  lust  is  conceived,  it  brings  forth  sin ;  and  when 
we  are  thus  set  upon  a  precipice,  corrupt  nature  pushes 
us  upon  the  ruin  of  ourselves.  The  great  neglect  of 
chastity  produces  much  of  that  irreligion,  which  pre- 
vails in  the  world  ;  for  if  early  breaches  of  innocence 
had  not  been  made  by  indulging  sinful  passions,  men's 
minds  w^ould  not  be  so  averse  from  entertaining  the 
principles  of  religion  founded  in  the  true  reason  and 
interest  of  mankind :  for  w^hen  the  spirit  is  subdued 
by  the  flesh,  the  obligations  of  religion  begin  to  lose 
their  force ;  the  means  of  religion  are  first  neglected, 
and  then  the  principles  of  it  begin  to  be  questioned  ; 
and  by  degrees  men  are  made  such  slaves  to  tlieir  lusts 
that  their  recovery  is  desperate,  and  they  are  rarely 
awakened  to  a  sense  of  their  follies,  till  the  miseries 
of  a  sad  eternity  drive  them,  when  it  is  too  late,  tore- 
pent. 

Besides,  the  sinning  against  our  bodies,  as  the  apos- 
tle calls  it,  exposes  us  to  trouble  and  vexation  of  mind ; 
for  if  the  unclean  sinner  has  not  cast  off  the  fear  of 
God,  a  virtuous  education,  God's  all-searching  eye, 
from  which  nothing  can  be  hid,  a  dreadful  judgment, 
which  nothing  can  turn  away,  a  devouring  fire,. which 
must  be  his  portion  to  all  eternity,  will  continually 
awaken  him  to  repentance,  and  fill  him  with  the  hor- 
ror of  his  sins.  And  if  he  has  even  stifled  the  checks 
of  his  conscience,  the  eye  of  man  must  still  be  shun- 
ned and  avoided  ;  for,  as  bad  as  the  world  is,  vice  has 
not  the  current  stamp :  measures  must  be  concerted, 
opportunities  must  be  sought  for,  our  best  friends  must 
be  imposed  upon,  and  every  minute  v/e  must  tremble 
for  fear  of  beiiis:  discovered  in  our  vicious  habits.  It 
can  hardly  be  expressed  what  fears  crowd  upon  young 
persons  seduced  by  this  passion,  if  there  be  the  least 
remains  of  modesty  and  sense  of  honour  left ;  nay  the 
anguish  of  some  people's  minds  upon  these  occasions 
has  risen  so  high  that  they  have  made  away  with  them 


314  €f|c  W^oU  H>utp  of  ^m. 

selves  to  get  rid  of  its  torture.  The  acute  and  filthy 
pains  and  diseases  it  brings  upon  the  body,  the  shame 
and  dishonor  which  is  reaped  among  men,  and  the 
"base  and  dishonourable  actions  which  are  the  too  com- 
mon supports  of  such  crimes,  may  convince  the  sin- 
ner how  dearly  he  purchases  the  forbidden  pleasures 
of  his  lustful  appetites.  For  they,  who  are  under  the 
power  of  these  evil  habits,  know  the  force  of  them^ 
and  notwithstanding  their  serious  resolution  at  some 
times,  the  horror  of  their  condition,  their  uneasiness 
from  the  expence  that  attends  their  extravagancies, 
are  not  able  to  break  their  chains.     And 

To  the  former  mischief  we  must  add  the  judgments 
of  God  against  this  vice  of  uncleanness  ;  some  of  the 
most  extraordinary  is  the  destruction  of  the  cities  of 
Sodom  and  Gomorrah,  with  fire  and  brimstone  from 
heaven  j  and  the  untimely  death  of  Amnon,  as  also 
Zimri  and  Cosbi  (who  were  slain  in  the  very  act) 
should  deter  the  most  vicious  from  the  evil  of  their 
way;  and  rather,  because  God,  who  seeth  all  things, 
and  hath  made  man  to  be  the  temple  of  his  holy  spi- 
rit, declares,  by  his  apostle,  That  if  any  man  defile  the 
temple  of  God  he  shall  be  destroyed      Thus 

It  is  easy  to  infer  the  deplorable  state  of  an  unclean 
person,  who,  being  cut  off  by  the  hand  of  divine  jus- 
tice, is  shut  out  of  the  kingdom  of  heaven  ;  because  no- 
thing impure  can  dwell  therein  ;  and  consigned  to  the 
flames  of  hell,  to  be  punished  for  the  lustful  flames  of 
his  flesh.  I  therefore  conclude,  that  notwithstanding 
the  ill-bred  and  brutal  talk  of  libertines,  than  which 
nothing  can  be  more  brutal,  except  it  be  their  actions  j 
fornication  is  a  crime  :  because  it  is  to  do  that  which 
can  never  be  for  the  good  of  the  world,  that  it  should 
be  universally  done  ;  it  being  impossible,  that  any 
particular  practice  should  be  warrantable,  which,  if 
it  became  general,  would  be  introductive  of  disorder 
and  confusion.  For  that  is  confessedly  contrary  to  the 
laws  of  nature,  which  if  universally  practised  would 
interfere  with  the  general  peace  and  happiness  of 
mankind.  In  cases,  where  one  has  as  much  right  to 
gratify  himself  as  another  j  whatever  would  be  big 


^t\p0  to  4r()a39ftitp»  41 » 

with  evils,  and  productive  of  misery,  if  all  men  were 
to  do  it,  cannot,  for  that  very  reason,  be  lawful  to  any 
man :  because  any  man  by  so  doing  contributes-  his 
share  to  the  introduction  of  that  misery  and  disorder. 

VI.  Helps  to  Chastity. 

Perhaps  the  first  motions  of  our  passions  may  not  be 
under  our  government,  and  that  we  may  not  be  an- 
swerable for  them  ;  but  it  is  in  our  own  power  to  stifle 
and  suppress  them,  to  reject  them  with  horror  and  con- 
fusion, and  to  apply  our  minds  vigorously  upon  other 
objects,  which  will  certainly  divert  them ;  because  the 
frame  of  our  nature  is  not  capable  of  dwelling  at  the 
sarte  time  entirely  upon  two  things.  Wherefore  we 
must  take  care  not  to  indulge  any  filthy  fancies,  we 
must  cast  away  every  scene  of  lust,  that  represents  it- 
self to  us,  with  indignation  ;  and  here  our  security  lies 
in  flight,  rather  than  looking  the  temptation  in  the  face. 
And  as  we  must  govern  our  thoughts  by  looking  for- 
ward, so  we  must  guard  against  obscene  remembran- 
ces of  what  is  past ;  for  this  is  deliberately  to  delight 
ourselves  with  such  follies,  in  which,  it  may  be,  we 
have  been  at  first  engaged  by  rashness  and  surprize. 
The  greatest  sign  of  a  corrupt  heart  is  filthy  and  un- 
clean discourse  :  theretore  we  must  take  care  that  our 
speech  does  riot  betray  the  disorder  of  our  hearts,  and 
especially  that  our  words  be  free  from  open  lewdness, 
and  trom  any  double  meaning  ;  and  never  to  make  use 
of  words  capable  of  several  senses,  with  a  design  to 
create  any  unchaste  thoughts  in  those  we  converse 
with  :  nay,  we  must  even  avoid  conveying  any  un-» 
chaste  thought  to  our  neighbour,  though  we  can  pre- 
serve ourselves  from  blame  in  the  way  of  expressing 
it ;  for  this  manner  of  offending  does  most  hurt,  be- 
cause the  poison  is  gilded  and  made  palatable:  where- 
as downright  filthy  talk  shocks  at  first  hearing,  and,  be- 
ing directly  opposite  to  natural  modesty,  has  not  so  bad 
an  influence  upon  the  hearers.  In  reports  also  con- 
cerning others,  we  must  not  so  repeat  particulars,  as 
to  offend  christian  modesty  j  for  hereby  we  contract 


416  €^c  W^tHc  SDutp  of  SO^aiu 

too  o-reat  a  familiarity  with  the  idle  discourse,  and  cor- 
rupt the  minds  of  the  hearers,  by  entertaining  them 
with  such  things  which  they  should  never  learn,  but 
should  forget  as  soon  as  they  chance  to  hear  them. — 
Eilthy  conversation  is  most  unbecoming  in  those  who 
are  advanced  in  years ;  because  it  argues  a  mind 
extremely  depraved,  and  gives  too  great  countenance 
to  vouthful  follies.  They  that  resolve,  to  keep  their 
bodies  in  chastity  must  not  pamper  them,  nor  exceed 
in  meat  and  drink  :  for  which  purpose  fasting  has  in 
all  ages  been  made  use  of;  and  among  the  many  rea- 
sons that  enforce  the  practice  of  it,  it  is  not  the  least 
considerable,  that  it  restrains  the  looser  appetites  of 
the  flesh,  and  disposes  us  to  sobriety  and  seriousness : 
and  when  w^e  abate  of  the  rigour  of  fasting,  we  should 
not  forget  to  abstain  from  such  food  as  is  most  nour- 
ishing to  the  body  ;  for  feeding  to  the  full  betrays  us 
to  loose  mirth,  and  pampers  the  unhappy  disease  ot 
our  nature,  which  it  is  our  chief  business  to  cure  and 
overcome.  We  must  also  divert  our  thoughts  from 
dwelling  upon  forbidden  objects ;  we  must  do  our 
duty  in  our  proper  callings  ;  for,  when  we  are  prose- 
cuting any  art  or  science,  when  we  are  employed  in 
any  innocent  business,  or  any  lawful  calling,  we  are 
not  at  leisure  to  entertain  thoughts  of  pleasure  j  and, 
as  the  appetites  of  our  bodies  frequently  follow  the' 
bent  of  our  minds,  that  which  we  most  think  of  we  are 
readiest  to  do  ;  consequently  our  great  care  ought  to 
be  to  keep  ourselves  always  employed.  If  we  are  en- 
gaged in  a  calling,  let  us  prosecute  it  with  diligence 
and  application  :  if  our  condition  and  quality  settles 
us  above  a  profession,  let  the  care  of  our  own  estate, 
and  the  acquiring  such  knowledge  as  may  be  service- 
able to  ourselves  and  our  neighbour,  challenge  a  great 
share  of  our  time  :  and,  by  being  thus  profitably  busi- 
ed, we  shall  leave  no  room  for  the  unclean  spirit  to 
enter  into  our  soul,  and  tempt  us.  The  men  of  plea- 
sure are  in  the  number  of  those  who  know  not  hov*'  to 
spend  their  days;  and  chastity  can  seldom  maintain 
its  ground  in  an  idle  soil,  but  is  sacrificed  to  an  ene- 
my al'vvavs  within  u?,  and  ready  to  betrav  us. 


0i  aboitiing  SlcltJbnc^^*  4i7 

Many  men  have  been  ruined  by  presuming  upon 
their  own  strength  ;  by  running  themselves  into  temp- 
tations, which  they  had  the  confidence  to  think  they 
could  easily  master  ;  and  sad  experience  has  convin- 
ced them  of  their  error ;  and  want  of  caution  has  made 
work  for  repentance,  and  petition  for  greater  strength. 
That  man  is  happy  who  feareth  always  ;  but  confidence 
is  the  portion  of  fools.  Natural  corruption  is  great, 
and  the  violence  of  our  appetite  is  strong  :  so  that,  if 
we  give  them  all  the  liberty  we  lawfully  may,  they 
will  quickly  master  us,  and  snatch  at  such  pleasures 
as  are  unlawful.  Therefore  from  a  sense  of  our  own 
weakness,  and  of  the  power  of  temptation,  keep  at  a 
distance  from  all  such  circumstances  that  may  possi- 
bly corrupt  innocence ;  trust  not  yourself  in  reading 
books  that  are  framed  to  raise  your  passions  ;  to  gaze 
upon  pictures  that  move  your  desires  ;  to  converse  with 
company  that  delight  to  show  their  wit  in  obscene 
discourse.  Of  all  jjassions,  love  is  the  most  danger- 
ous, because  the  hardest  to  be  conquered.  Therefore 
all  kind  of  intimacies  which  may  fire  our  passions  are 
to  be  avoided,  because  they  insensibly  engage  our  af- 
fections; and  when  they  are  firmly  bent  to  an  object, 
they  seek  to  gratify  themselves  by  the  enjovment  of 
that  object.  Nay,  friendship,  when  founded  purely 
upon  virtue  and  merit,  and  the  least  supported  by 
sense,  may  in  the  issue  prove  fatal  and  dangerous  ; 
for,  though  at  first  we  are  only  charmed  with  the  beau- 
ties of  the  mind,  entertained  with  a  good  understand- 
ing, edified  by  a  modest  and  virtuous  behaviour  ;  yet, 
by  degrees,  our  admiration  and  delight  in  these  ac- 
complishments extends  itself  to  the  whole  person, 
and  the  talents  of  the  mind  render  the  body  more 
pleasing  and  agreeable;  so  that  what  begins  in  the 
spirit,  without  care  and  the  grace  of  God,  may  end  in 
the  flesh  and  the  lust  thereof.  Therefore  use  frequent 
and  fervent  prayer.  This  is  the  way  to  procure  that 
grace  of  God  which  is  necessary  to  preserve  us  from 
falling,  or  to  recover  us,  if  we  fall.  Its  frequency  will 
fix  our  minds  upon  spiritual  objects,  and  fill  us  with  a 
sense  of  God's  being  present  every  where;  an  impres- 

3G 


418  €l)e  It^fjok  SDutp  of  0^1. 

sion,  which  is  proper  to  keep  our  appetites  under  gov- 
ernment: and  its  fervour  will  make  worldly  pleasures 
of  less  esteem  in  our  affections.  Therefore  we  must 
beg  of  God,  that  he  would  create  in  us  a  perfect  ab- 
horrence of  all  impurity  ;  that  he  would  cleanse  us 
from  all  filthiness  of  flesh  and  spirit  ;  that  he  would 
set  a  strict  guard  on  the  senses,  turn  away  our  eyes, 
stop  our  ears,  bridle  our  tongue,  and  restrain  our  hands 
from  all  uncleanness  ;  that  he  would  give  us  grace  to 
fly  all  temptations  or  opportunities  of  corrupting  our 
neighbour  or  ourselves.  When  impure  thoughts  are 
the  remains  of  a  bad  life,  and  the  punishment  of  evil 
habits  we  formerly  contracted,  we  must  endeavour  to 
quench  this  fire  with  the  tears  of  repentance  for  what 
is  past :  we  must  confess  before  God  the  impurity  ot 
our  former  lives,  and  abhor  ourselves  for  those  follies 
whereby  we  have  offended  him:  we  must  beg  of  him  to 
strengthen  our  resolutions,  and  in  his  good  time  to  cast 
out  the  remains  of  the  unclean  spirit :  we  must  look 
upon  them  as  a  just  correction  for  our  former  disorders^ 
and  submit  with  patience  and  humility  ;  saying  with 
Joseph's  brethren.  We  have  deserved  these  things,  be- 
cause we  have  sinned  :  and  we  must  the  rather  apply 
ourselves  to  this  remedy  of  prayer,  because  through  its 
power  and  strength  all  other  means  become  successful 
and  effectual 


SUNDAY  XV. 

I.  Of  temperance  in  eating,  with  its  ends  and  rides. 
II.  Of  temperance  in  drinking,  icitli  its  proper  ends 
and  rides.  III.  Of  intemperance,  and  the  false  ends 
of  drinking.  IV.  Of  drinking  spmtnous  liquors,  in- 
eluding  the  degrees  of  the  sin  of  drunkenness,  the 
great  guilt  of  the  strong  drinker,  the  great  mischiefs 
attending  it,  and  the  necessity  and  difficult  \j  of  for- 
saking it,  zvith  a  caution  to  young  people.  V.  Tlie 
excuses  made  by  drunkards  are  no  reason  to  continue 
in  their  sin^ 


I.  0/ temperance  in  e3.t\ngi  zvith  its  ends  and  rules. 

X  HE  second  virtue  that  respects  the  right  govern- 
ment of  the  bodii  is  Temperance  in  eating,  drinkino\ 
.  sleep,  7'ecreation,  and  apparel;  of  which  several  branch- 
es of /e'7?z/)cra7?c6' I  shall  discourse  in  order.     And 

First,  of  Eating  :  We  must  never  indulge  our  ap- 
petites by  eating  beyond  what  God  and  nature  has  in- 
tended for  the  being  and  well-being  of  our  bodies, 
because  life  and  health  are  the  foundation  of  all  other 
enjoyments;  and  are  therefore  of  greater  value  than 
all  other  possessions  put  together,  because  they  are  ne- 
cessary in  order  to  the  enjoyment  of  those  possessions. 

The  principal  point  of  wisdom  therefore  in  the 
conduct  of  human  life  is  so  to  use  the  enjoyments  of 
this  present  world,  as  that  they  may  not  themselves 
shorten  that  period  wherein  it  is  allowed  us  to  enjoy 
them.  And  if  any  part  of  knowledge  deserves  a  stea- 
dier attention  than  another,  and  has  of  ail  others  the 
justest  pretence  to  be  esteemed  invaluable,  it  is  unques- 
tionably that  knowledge  by  which,  as  the  wise  man 
expresses  it,  our  days  may  be  multipled,  and  the  years 
of  our  life  may  be  encreased.  Let  us  eat  and  drink, 
for  to-morrow  we  die,  was  the  reasoning  of  the  epi- 
cure s  but  it  was  very  false  reasoning,  to  make  the  me 


420  ^t  Wi)Qit  SDutp  of  09an. 

lancholy  consideration  of  the  shortness  of  life  an  argu- 
ment for  debauchery,  when  that  very  debauchery  is 
evidently  the  cause  of  making  man's  life  still  shorter. 
Temperance  and  sobriety,  the  regular  governmentof  our 
appetites  and  passions,  the  promoting  peace  and  good 
order  in  the  world,  are,  even,  without  regard  to  any 
arguments  of  religion,  the  greatest  instances  of  human 
wisdom :  because  they  are  the  most  effectual  menns 
of  preserving  our  being  and  well-being  in  the  world, 
and  of  prolonging  the  period,  and  enlarging  the  com- 
forts and  enjoyments  of  life. 

As  to  the  pi^eservation  of  life  ;  it  is  certain  no  man 
can  live  without  eating  :  for,  as  physic  is  necessary  to 
restore  us  to  our  former  health,  so  eating  is  the  proper 
means  to  cure  the  hunger  that  is  natural  to  man,  which, 
if  not  prevented  would  prove  his  mortal  disease.  Thus 

Eating,  you  have  read,  is  necessary  to  preserve  our 
bodily  liealth  ;  and  therefore  whatever  eating  is  agree- 
able to  these  ends  of  health,  and  welfare  of  our  bodies, 
is  also  lawful ;  but  whoever  eats  with  the  sole  view 
to  please  his  taste,  or,  what  is  more  sinful,  to  excite 
lust  in  his  own  body,  he  not  only  acts  against  his  pre- 
sent but  future  interest ;  for  by  surfeiting  and  drunk- 
enness many  fall  into  divers  diseases  and  are  brought 
to  untimely  deaths. 

Therefore,  let  nobody  engorge  himself  so  as  to  hurt 
his  health :  nor  even  indulge  his  appetite  with  nice- 
ness  and  luxury :  for  whoever  enlaves  himself  to  his 
palate  must  be  sure  to  do  himself  hurt  by  that  which 
God  gives  him  for  his  good.  Consequently,  whatever 
we  find  hurtful  to  our  health,  or  that  is  found  common- 
ly to  make  or  bodies  heavy,  is  to  be  avoided  :  for  what 
is  fit  to  nourish  some  constitutions,  would  be  hurtful 
to  others ;  and  some  require  such  a  quantity  to  preserve 
their  bodies  in  a  regular  state,  which  would  draw  others 
from  their  duty;  but  most  people  may  judge  of  this 
for  themselves  :  temperance  obliges  every  man  to  ab- 
stain from  those  supports  of  lite,  for  quality,  or  quan- 
tity, which  hurt  his  constitution.     And 

They  that  indulge  themselves  either  in  the  daintiness 
or  plenty  of  provisions  above  their  condition  and  state^ 


<Df  Ccnij3frnticc  in  (Catiitg.  421 

are  guilt}'  of  intemperance,  though  it  may  not  be  so  ac- 
counted in  those  that  can  atFord  it.  Who  hath  woe  ?  f^aith 
Solomon,  who  hath  sorrow?  who  hath  contentions?  who 
hath  babblings?  who  hath  wounds  without  causer  who 
hath  redness  of  eyes?  They  that  tarry  long  at  the  wine; 
they  that  go  to  seek  mixed  wine.  What  sickness  and 
diseases  have  some  brought  upon  themselves,  merely  by 
their  excesses  and  debaucheries!  Diseases  which  have 
not  terminated  with  their  own  lives,  but  have  been  en- 
tailed upon  their  unhappy  posterity!  For  if  men  will  run 
into  those  excesses,  which  inflame  and  corrupt  their 
blood,  it  is  no  wonder  if  a  fever  or  dropsy,  or  some 
more  fatal  distemper,  proceed  from  such  a  disorder. 

How  unreasonable  then  is  it  to  risk  the  good  of  the 
whole  man,  body  and  soul,  to  please  the  palate?  They 
suffer  by  diseases  and  anxieties  here;  and,  without  timely 
repentance,  must  be  punished  hereafter  for  their  intem- 
perance. The  unreasonableness  of  this  sin  appears  again, 
if  we  consider  that  its  short  pleasure  is  nothing  in  com- 
parison of  its  eternal  punishment.  Is  it  not  then  most 
shameful,  that  such  as  call  themselves  christians,  should 
ever  be  overtaken  with  this  vice,  which  levels  them  to 
beasts  here,  and  torments  them  with  devils  hereafter? 
Therefore,  when  you  eat,  take  heed  that  your  hearts  be 
not  overcharged  with  surfeiting;  and  remember,  that  we 
all  stand  obliged,  by  the  general  precept,  not  to  make 
provision  for  the  flesh,  to  fulfil  the  lusts  thereof:  conse- 
quently, such  studied  and  customary  pleasing  of  the  ap- 
petite as  settles  the  spirit  in  a  sensual  frame  or  a  strong 
turn  toward  bodily  satisfactions,  are  not  blameless.  Fre- 
quent and  high  feasting  is  dangerous  for  most  people: 
and,  though  1  do  not  say,  that  all  feasting  is  unlawful, 
yet  I  doubt  there  are  few  who,  like  the  rich  man  in  the 
parable,  fare  sumptuously  almost  every  day,  but  must  put 
their  minds  out- of  frame,  give  too  strong  a  bent  to  sen- 
sual good,  and  abate  their  delight  of  spiritual  comforts: 
and  what  shall  such  unthinking  people  expect  better  than 
as  he  did,  to  want  a  drop  of  water  to  cool  their  tongues 
in  the  next  world  r 


422  ^c  t0^oU  ^utp  of  0^au. 


II.  0/  Te?7ipera?ice  m  Drinkmg. 

We  are  in  the  second  place  to  avoid  all  intemperance 
in  Drink  iiic:  for,  as  the  end  of  eating  is  the  being  and 
well-being  of  life;  so  drinking  has  the  same  end,  the 
preservation  of  life,  the  repairing  of  the  spirits,  when 
wasted  with  thought  or  labour,  and  the  fitting  and  pre- 
paring men  to  go  through  the  business  of  the  stadon  in 
which  Providence  has  placed  them :  therefore  whoever 
drinks  so  as  to  frustrate  any  of  these  ends,  is  guilty  of 
intemperance.  Yet  it  must  be  observed  in  general,  that 
the  constitudons,  ages,  and  other  circumstances  among 
mankind,  being  so  different  from  one  another;  nay, 
the  same  consutunon  being  so  different  from  itself, 
according  to  different  times  and  seasons ;  there  can 
be  no  fixed  rule  or  measure  in  this  point;  because 
the  same  proportion  which  to  one  person  is  not  suf- 
ficient nourishment,  may  to  another  be  excess.  So 
that,  what  proportion  is  necessary  or  convenient;  what  is 
within  the  bounds  of  moderation,  and  what  not,  must 
in  a  great  measure  be  left  to  the  judgment  of  every  par- 
ticular person,  upon  an  honest  and  conscientious  regard  to 
these  true  ends  of  drinking,  as  well  as  eating.  God  hath 
planted  in  every  man  a  natural  desire  of  life;  and  eating 
and  drinking  are  the  refreshments  he  has  given  to  sup- 
port it :  but  when  we  speak  of  the  refreshments  which 
nature  calls  for,  we  must  carefully  distinguish  between 
the  desires  of  nature  before  a  habit  of  intemperance,  and 
after  it.  Nature,  not  vitiated  with  custom  or  habit,  is 
easy  and  content  with  a  reasonable  and  moderate  refresh- 
ment; but  the  cravings  of  nature  under  the  dominion  of 
habit  (if  we  may  then  call  it  nature)  are  unlimited  and 
endless:  the  more  they  are  indulged,  the  more  eager  they 
are;  and  never  cease,  till  the  senses  and  understanding 
are  drowned.  They  are  as  much  a  disease  as  thirst  in  a 
fever;  and  are  no  more  to  be  gratified  than  that  is;  nay, 
much  less;  as  that  is,  at  most,  attended  only  with  tem- 
poral death,  whereas  the  certain  effect  of  this  is  death 
eternal.  Therefore  it  is  very  sinful  in  itself,  and  very 
ungrateful  and  unreasonable  in  us,  to  suffer  an  inordinate 


<Bi  €cmpctattce  in  SDthtliiug*  42S 

appetite  to  turn  those  very  blessings  to  the  destruction 
of  life,  which  God  has  graciously  given  us  for  the  pre- 
servation of  it.     Not  as  if  men  were  bound  to  live  by 
weight  and  measure,  or  were  prcsendy  sinful  if  they  go 
beyond  the  proportions  which  will  barely  support  life: 
for  the  guard  and  caution  which  God  requires  at  our  hands 
is  not  so  much  to  keep  to  the  nice  proportions  that  will 
barely  preserve  life,  as  to  keep  from  that  which  will  weak- 
en and  destroy  iti  and  between  the  proportion  that  will 
barely  support  nature,  and  those  that  will  overcharge   it, 
there  is  a  compass  and  latitude,  within  which  we  may  in- 
nocently enjoy  the  blessings  of  heaven.     God  has  pro- 
vided drinks,  as  well  as  meats,  in  the  nature  of  remedies, 
to  revive  and  refresh  the  drooping  spirits,  and  to  give 
new  life   and  vigour  , to  the  whole  frame:  but  then  we 
must  remember  to  use  them  as  God  intended  them:  not 
so  as  to  lay  aside  or  supercede  our  natural  strength  and 
vigour,  but  only  to  assist  nature,  when  we  find  her  taint 
and  drooping.     We  must  not  apply  these  remedies  till 
nature  calls  for  themj  being  either  in  a  state  of  hunger 
and  thirst,  or  else  tired  and  overcome  with  thought  and 
labour:  nor,  when  nature  does  call,  must  we  apply  them 
in  larger  proportions  than  she  requires,  or  larger  than  will 
fairly  answer  her  needs.    And  as  you  have  read,  that  the 
end  of  drinking,  as  well  as  eating,  is  to  fit  and  prepare 
us  for  the  business  of  the  station  wherein  God's  provi- 
dence hath  placed  usj  it  follows,  that  one  great  rule  and 
measure  in  the  enjoyment  of  those  blessings  is  to  use  and 
apply  them  in  such  a  manner,  as  may  make  them  most 
subservient  to  die  daily  business  of  our  calling  and  pro- 
fession.    And  this  we  do,  when  in  our  ordinary  course 
we  make  the  seasons  of  drinking,  as  well  as  eanng,  what 
they  ought  to  be,  only  short  retreats  from  business,  and 
not  the  business  of  life;  when  we  take  care,  in  conveni- 
ent  time,  to  return  to  the  duties  and  offices  of  our  calling 
and  to  carry  with  us  sufficient  understanding  and  abili- 
ties to  pursue  it;  and  when  what  we  call  the  unbendings 
of  our  mind,  which  may  be  sometimes  necessary,  are 
rare,  and  without  any  mixture  of  riot  or  excess:  for  what- 
ever is  beyond  these  is  an   irregular  and  sinful  use  ot 
God's  creatures. 


424  €ljc  Wlp\t  H>utp  of  ^m. 

III.   The  Danger  of  Intemperance, 

By  attending  to  what  has  been  said  you  will  be  able 
to  judge,  not  only  what  are  the  proper  bounds  of  sobri- 
ctv  and  temperance,  and  when  it  is  that  you  exceed  those 
bounds;  but  also  how  great  and  heinous  the  guilt  of  that 
excess  is,  and  its  wretched  abuse  of  the  blessings  of 
God,  not  only  in  forgetting  their  proper  ends,  but  in  per- 
verting them  to  ends  directly  contrary;  in  turning  that  to 
the  destiuction  of  life,  which  God  gave  for  the  preserva- 
tion of  it;  in  making  that  the  means  of  stupefying  the 
spirits,  which  he  designed  to  raise  and  refresh  them;  in 
transforming  ourselves  into  the  state  of  brutes,  by  the 
very  helps  that  he  bestows  for  a  more  vigorous  discharge 
of  the  duties  and  offices  of  a  rational  creature;  and, 
finally,  in  making  that  the  occasion  of  indisposing  our- 
selves for  the  business  of  life,  which  God  graciously  gives 
to  support  us  under  it.     Yet, 

From  the  loathsome  practice  of  drinking  till  men  are 
drunk,  it  is  manifest  that  they  have  adopted  other  ends 
of  drinking,  than  those  above  recited  and  warrantable  by 
the  law  of  God.  Therefore  1  shall  treat  of  them  in  order. 

First,  A  drunkard  pretends  that  he  falls  into  that  ex- 
cess by  goodfclloicshipy  or  keeping  another  company  in 
that  wicked  practice.  It  would  be  well  for  such  a  one 
to  consider,  that  he  may,  by  such  a  height  of  complai- 
sance, not  only  bring  himself  into  a  bad  state  of  health 
(and  what  is  worse,  it  poisons  the  soul  of  a  man,  always 
deprives  him  of  reason,  distracts  his  brain,  and  makes 
him  worse  than  a  beast  here,  and  endangers  the  loss  of 
his  soul  hereafter)  but  as  many  examples  prove,  he  may 
be  cut. off"  in  the  midst  of  a  drunken  fit. 

Secondly,  Some  excuse  the  sin  under  the  specious  pre- 
tence of  preserving  friendship.  But  give  me  leave  to 
say,  this  is  a  mere  drunken  excuse;  for  who  in  hi's  senses 
can  think  that  he  serves  his  friend  by  helping  him  to 
ruin  his  estate,  his  credit,  his  life,  and  his  soul?  besides, 
what  is  more  apt  to  breed  quarrels,  which  are  too  often 
attended  with  blows,  and  wounds,  and  murders?  for,  as 


€\}t  WaivQct  of  3intatij>crAncc,  425 

Solomon  says,  AVine  when  it  is  drank  to  e'.rc(?i'^  maketh 
bitterness  of  mind,  and  caiiseth  brawling  and  strife. 

Thirdli/i  It  is  also  argued  by  drunkards,  that  they  only 
drink  to  cheer  their  spirit Sy  or  to  make  themselves  mer- 
ry. Yet  what  is  the  laughter  of  such,  but,  as  Solomon 
remarks,  madness?  They  part  freely  with  their  reason, 
health,  goods,  and  reputation  in  this  world,  and  must 
render  a  sad  account  for  such  extravagancies  in  the  world 
to  come. 

Fuurtiibiy  They  who  pretend  that  they  drink  to  put 
cmay  careSf  plead  for  the  greatest  of  all  follies,  because 
such  a  practice  cannot  keep  any  considerable  cares  long 
out  of  their  mind.  Was  it  ever  known  that  any  one 
who  was  pursued  by  public  justice,  ever  sought  to  con- 
ceal himself  by  getting  drunk?  And  is  it  not  an  infinitely 
greater  folly  and  madness,  by  surfeiting,  drunkenness, 
and  riotous  living,  to  endeavour  to  stifle  the  checks  of 
conscience,  which  pursue  the  sinner  to  the  judgment-seat 
of  Christ,  than  by  repentance  to  seek  for  pardon  and 
forgiveness?  And  should  the  cares  be  only  of  worldly 
concern,  and  such  as  are  fit  to  be  avoided  and  put  away; 
has  not  God  in  such  cases  provider!  and  invited  us  to  cast 
all  our  cares  upon  him;  and  that  he  will  care  for  us? 
And  shall  we  prefer  drinking  to  God's  assistance  ?  There- 
fore, whoever  would  not  be  accounted  to  have  quite  cast 
off  all  religion  and  reason,  must  never  have  recourse  to 
drunkenness  in  such  cases;  because  it  at  once  rejects 
the  commandm.ent  and  providence  of  God,  and  loads 
the  conscience  vv'ith  a  hew  crime;  which,  in  sober  inter- 
vals, redoubles  all  such  cares  with  greater  force. 

Fifthly,  Idle  people  frequently  alledge  that  drinkin* 
is  a  recreaticuj  and  serves  them  to  pass  away  timet 
which,  if  true,  is  a  caveat  against  idleness,  which  is  the 
pretended  cause  of  so  great  a  sin.  But,  if  we  survey 
the  drunken  part  of  mankind,  it  will  be  found  to  be  a 
very  idle  excuse;  for  God's  providence  has  so  stationed 
every  man,  that  nobody  need  be  idle  but  through  choice: 
he  may  always  be  employed,  for  the  benefit  of  his  own 
or  neighbour's  good.  And  whoever  is  most  at  leisure 
from  worldly  employment  should  be  more  diligent  to  re- 
sist temptations,  and,  to  improve  the  graces  and  virtue'? 

3   H 


4-'d  €ftc  i^^DoIc  SDutp  of  ^\i 

which  God  has  bestowed  upon  him,  for  the  edification  of 
his  neighbour,  and  the  good  of  his  own  soul. 

Sixthlijy  Some  so  far  betray  their  reason,  as  to  pretend 
that  they  get  drunk  to  avoid  reproach  from  their  drunken 
companions.  Certainly  such  people  forget  that  drun- 
kenness is  a  breach  of  God's  commandmentsj  and  con- 
sequently to  be  reproached  for  keeping  his  commands  is 
so  far  from  being  hurtful,  that  it  brings  a  blessing  upon 
them :  for,  as  our  Saviour  declares,  Blessed  are  ye  when 
men  shall  revile  you,  and  say  all  manner  of  evil  against  you, 
for  my  sake:  therefore,  says  St.  Peter,  If  ye  be  reproach- 
ed for  the  name  of  Christ,  happy  are  ye.  On  the  con- 
trary, they  who  choose  to  obey  man  rather  than  God,  by 
breaking  the  vow  at  their  baptism  to  renounce  the  world, 
not  only  run  into  many  evils  in  this  life,  but  incur  God's 
displeasure,  and  the  danger  of  everlasting  destruction. 
And  again,  is  it  not  a  degree  of  madness  to  yield  to  the 
reproaches  of  the  foolish  and  worst  of  men,  and  to  be 
deaf  to  the  well-grounded  reproaches  of  the  wise  and 
good?  But  the  greatest  consideration  of  all,. to  deter  men 
from  this  false  way  of  arguing,  is  that  dreadful  sentence 
which  Christ  has  pronounced  on  all  them  that  disobey 
him  through  fear  of  the  reproach  of  men:  Whosoever 
therefore  shall  be  ashamed  of  me,  and  of  my  words,  in 
this  adulterous  and  sinful  generation,  of  him  also  shall 
the  Son  of  Man  be  ashamed,  when  he  cometh  in  the 
glory  of  his  Father,  with  the  holy  angels.  Such  is  the 
deplorable  end  of  those,  who  cast  off  their  sobriety,  as 
they  think,  to  avoid  scoffs,  reproaches,  and  it  may  be  in- 
juries from  men;  yet  it  is  well  known  that  many,  who 
endeavour  to  frighten  others  into  the  sin  of  drunkenness 
by  such  means,  are  of  all  others  most  ready  to  scorn  and 
despise  those  that  accompany  them  in  the  same  excess 
of  drinking.  One  drunkard  is  always  the  object  of  ano- 
ther's laughter. 

Scventldii,  There  are  some  drunkards,  who  sot  by 
themselves,  and  drink y  as  we  say,  for  drinking  sake ; 
but  when  a  man  is  so  far  depraved  in  his  reason,  there  is 
more  hope  of  a  fool  than  of  him;  yet  they  are  generally 
unwilling  to  own  this.  Was  not  Esau,  who  sold  his 
birthright  for  a  mess  of  pottage,  blame  worthy,  though 


<©f  tijc  SDcgrcfi^  of  ^nuilicnnc^.s?*         127 

in  need  of  refreshment?  AVhat  then  can  be  the  hope  of 
such  a  one,  who  sells  his  health,  reason,  soul,  and  his 
God,  for  such  drink,  which  is  so  far  from  nourishing, 
that  it  only  serves  to  destroy  him? 

Eigt/iiy,  The  most  comon  and  plausible  excuse,  which 
men  make  to  palliate  this  sin  of  drunkenness,  is  the  7ie- 
cessity,  they  say,  men  are  under  in  driving  bargainSy  or 
in  the  way  of  trade.  It  is  true  that  such  a  wicked 
practice  has  been  introduced  by  designing  and  crafty  men, 
■who  endeavour  to  defraud  or  overreach  those  with  whom 
they  traffic ;  and  therefore  it  is  so  far  from  losing  any  of 
its  malignity,  that  the  very  intention  of  taking  an  advan- 
tage of  another,  made  drunk  for  that  purpose,  is  a  great 
aggravation  of  the  crime.  Besides,  how  can  any  one 
presume  so  much  upon  his  own  head,  but  that  he  may 
be  first  intoxicated,  and  then  be  subject  to  the  very  de- 
ceit he  proposed  to  impose  upon  the  other?  which  would 
be  driving  a  very  bad  bargain. 

Another  excuse,  which  is  too  common  among  drunk- 
ards, is  the  plea  of  custom  and  general  practice ;  and 
thence  it  is  pleaded,  either  that  such  a  life  is  harmless  to 
the  body,  or  at  worst  but  a  sin  of  infirmity,  not  sufficient 
to  debar  any  one  from  heaven.  But  it  may  as  well  be 
urged,  that  there  is  no  heaven,  as  that  drunkenness  will 
not  exclude  us  from  it;  for  drunkenness  is  numbered  by 
the  apostle  among  those  sins,  which  they  that  commit 
shall  not  inherit  the  kingdom  of  God, 

SUNDAY  XV.     Part  II. 
IV.  Of  the  Degrees  of  Drunkenness. 

Thus  far  intemperance  in  drinking  has  been  consi- 
dered in  general,  without  any  distinction  of  various  li- 
quors by  which  it  is  occasioned :  but  that  of  spirituous 
liquors  deserves  our  peculiar  consideration. 

Nothing  can  be  more  clear  in  reason  than  the  quick 
tendency  of  those  liquors  to  shorten  and  destroy  life;  not 
only  by  depraving  the  appetite,  and  drawing  on  a  disrelish 
of  wholesome  nourishment,  as  experience  shows;  but 
also,  as  physicians  assure  us,  by  hardening  the  provisions 


428  €i)c  li^f^ole  2Dutp  of  ^mx. 

that  are  sent  into  the  stomach,  and  thereby  hindering  the 
operations  of  those  helps,  which  God  has  provided,  for 
a  regular  digestion,  and  for  a  kindly  conveyance  of  nour- 
ishment to  every  part:  besides,  the  other  fatal  effects 
which  are  charged  upon  them  by  physicians;  as  palsies 
and  apoplexies,  from  their  operation  upon  the  brain  and 
nerves;  and  of  jaundices  and  dropsies,  from  their  ope- 
ration upon  the  bowels.  The  seeming  relief  that  our 
spirits  receive  from  the  liquors,  which  we  are  now  speak- 
ing of,  is  not  only  of  short  continuance,  but  frequently 
runs  into  phrensy  and  madness:  inflaming  instead  of 
comforting;  intoxicating  instead  of  enlivening;  and  as, 
through  such  a  violent  and  precipitate  consumption,  the 
spirits  they  give  are  soon  spent;  so  do  they  leave  the 
.body  vapid  and  lifeless,  and  under  an  eager  longing  after 
a  speedy  recruit  from  those  artificial  aids,  which  are  only 
so  many  steps  to  the  grave,  and  do,  in  truth,  deserve  no 
better  name  than  a  slower  kind  of  poison.  And  lastly, 
it  cannot  be  but  that  they  must  by  the  same  degrees  im- 
pair the  strength,  and  enfeeble  the  constitution,  and  make 
the  whole  man  weak  and  listless;  less  willing  to  set  about 
his  business,  and  less  able  to  go  through  the  labour  and 
fatigue  of  it.  Thus  it  must  be  in  nature;  and  thus  it 
is  daily  seen  to  be  in  experience  and  observation.  And 
though  persons  in  the  married  state  may  not  be  enough 
concerned  about  the  mischiefs  they  do  to  themselves,  they 
are  to  be  put  in  mind,  that  in  them  it  is  not  only  irreli- 
gious, but  unnatural  and  cruel,  to  have  no  sense  of  the 
weakness  and  infirmides,  which  they  are  entailing  upon 
their  innocent  ofi^pring;  especially,  when  the  tempta- 
tions lie  so  much  in  every  one's  way;  and  when  the  ap- 
petite is  gratified,  and  the  brain  intoxicated,  at  so  easy  an 
cxpence;  and  when  by  a  little  indulgence  the  cure  be- 
comes so  very  difficult.  Such  considerations,  one  would 
hope,  should  of  themselves,  and  without  any  other  in- 
forcements,  be  effectual  Warnings  to  all  parents  and  mas- 
ters, to  use  the  utmost  watchfulness  over  those  who  are 
under  their  care,  that  none  of  them  be  ensnared  by  these 
temptations  into  the  beginning  of  a  distemper,  which 
"when  begun,  is  so  hard  to  be  cured.     Consequently, 


<9t  ti)C  SDqji'Cf^s^  of  HDnuiUcmtfij;)^,        429 

Having  answered  all  the  common  excuses  made 
for  this  sin  of  drunkenness,  it  will  be  necessary  in  the 
next  place  to  show  what  are  the  degrees  of  it.  And 
here  thev  deceive  themselves,  who  think  that  a  man 
is  only  to  be  accounted  a  drunkard,  when  he  is  so 
drunk  as  not  to  be  able  to  go,  stand  or  speak :  for  every 
lower  degree  of  drinking,  that  makes  a  man  very  dull, 
ridiculous,  or  unfit  for  employment,  or  full  of  rage  and 
fury,  or  makes  any  change  in  the  man,  and  which  ex- 
ceeds the  natural  end  of  drinking  and  moderat::  re- 
freshment, is  the  sin  of  drunkenness.  This  ought  to 
be  well  considered  by  those  who  spend  great  part  of 
their  time  in  alehouses  or  taverns,  at  a  friend's  or  in 
their  own  houses,  in  drinking*,  for  though  their  con- 
stitution be  so  strong,  as  to  preserve  their  wits  longer 
than  another;  yet  their  crime  is  not  the  less,  if  tliey 
drink  as  eagerly,  and  employ  the  same  time  in  the 
work,  as  hath  made  another  drunk.  Do  not  reckon 
that  your  enjoyments  are  therefore  innocent,  because 
you  are  able  to  go  av^^ay  with  a  tolerable  share  of  rea- 
son and  understanding,  which  in  many  cases  is  owing 
only  to  custom  or  an  uncommon  strength  of  nature  ; 
but  rest  assured,  that  all  indulgencies  of  this  kind,  more 
than  what  nature  fairly  requires,  and  more  than  what 
are  a  real  relreshmcnt  to  body  and  mind,  without  pre- 
judice to  health  or  business,  are  very  sinful  in  the  eyes 
of  God,  and  lay  men  under  the  same  condemnation  in 
kind,  though  not  in  degree,  as  drunkenness  itself  does. 
Therefore  whatever  we  find  hurtful  to  our  health,  or 
that  is  found  commonly  to  make  our  bodies  heavy,  is 
to  be  avoided. 

From  the  foregoing  considerations  we  may  easily 
collect  the  great  guilt,  o^  those  who,  instead  of  refresh- 
ing and  relieving  nature,  abuse  and  mispend  what 
God  in  his  providence  has  given  us  for  good  ends: 
and  as  we  must  one  day  account  for  such  abuses,  so 
he  that  drinks  longest  has  the  n:sost  of  that  guilt.  To 
this  we  may  add  the  mispcnt  time  and  the  drunken- 
ness of  those  in  our  company;  especialh'^  if  we  strive 
to  make  them  drunk,  and  triumph  over  their  infirmitv 


43©  €f)c  Wt^tiU  SDutp  of  St^an. 

and  value  ourselves  upon  it,  we  are  guilty  of  a  most 
horrible  wickedness.  They  therefore,  who  take  a 
pleasure  to  intoxicate  others,  would  do  well  to  con- 
sider the  woe  which  God  has  denounced  against  so 
vile  a  practice  :  Woe  unto  him  that  giveth  his  neigh- 
bour drink ;  that  puttest  thy  bottle  to  him,  and  makest 
him  drunken  also  !  which  is  a  dear  price  for  so  short 
and  foolish  a  pastime. 

Thus  you  have  been  informed  of  the  sinfulness,  the 
motives  to,  and  the  degrees  of  the  sin  of  drunkenness ; 
a  most  shameful  abuse  of  God's  blessings,  and  of  hu- 
jnan  nature.  And,  I  have  been  more  particular  in 
describing  this  vice,  as  it  is  a  sin  of  which  scarce  any 
condition,  age,  or  sex  among  us  is  free ;  though  it  is 
certain  that  there  is  no  sin  more  destructive  to  the  un- 
derstanding, health,  reputation,  and  estate  of  those 
that  fall  into  it.  According  to  the  different  constitu- 
tions of  men,  it  produces,  in  some,  a  spirit  of  rage,  pas- 
sion, and  cruelty  ;  in  others,  sullenness,  obstinacy, 
and  illnature  ;  and,  in  most,  great  folly  and  indecency 
in  words  and  actions.  It  is  with  regard  to  the  hei- 
nousness  of  this  sin  that  the  prophet  Isaiah  so  solemnly 
denounces  woes  and  judgments  against  it :  Woe  unto 
them  that  rise  up  early  in  ihe  morning,  that  they  may 
follow  strong  drink,  that  continue  unto  night,  till  wine 
inflame  them  !  and  again.  Woe  unto  them  that  are 
mighty  to  drink  wine,  and  men  of  strength  to  mingle 
strong  drink  !  And  in  the  New  Testament,  the 
christians  guilty  of  this  vice  are  ranked  among  the 
most  abominable  sinners,  and  adjudged  to  the  heavi- 
est punishments;  even  to  the  exclusion  from  the 
kingdom  of  God. 

Let  as  many,  therefore,  as  have  already  indulged 
themselves  into  a  habit,  stand  still,  and  consider,  that 
they  are  in  a  state  of  the  worst  kind  of  slavery  ;  a  sla- 
very of  reason  to  appetite,  a  slavery  of  the  human  to 
the  brutal  part.  And  let  them  resolve,  once  for  all, 
to  assert  the  freedom  and  dignity  of  their  nature,  and 
that,  though  they  have  lived  like  beasts,  they  will  die 
like  men.  Let  them  in  a  religious  way,  look  back 
and  see  how  they  have  abused  the  blessings  of  God  to 


SOifficuUicQi  of  for^iilftins  SDninftfmiCiefi8f»     431 

luxury  and  excess,  and  with  how  much  goodness  he 
has  borne  with  their  provocations  and  waited  for  their 
amendment :  and  let  a  sense  of  his  mercy  and  their 
own  vileness  breed  in  their  hearts  that  godly  shame 
and  sorrow  which  worketh  repentance  to  salvation  : 
or,  if  neither  the  force  of  reason  nor  religion  will  do,  let 
the  terrors  of  theLord  persuade  them  not  to  trifle  away 
their  souls,  by  continuing  in  a  course,  which  they 
know  must  end  so  shortly  in  eternal  destruction. 

If  they  say  it  is  a  difficult  work,  the  proper  answer 
is,  that  it  is  a  necessary  work  :  and  it  men  will  but 
think,  it  can  bear  no  long  consideration,  whether  they 
shall  be  uneasy  now^,  or  miserable  for  ever.  Where 
that  is  the  choice,  the  true  interence  from  the  difficulty 
of  the  work  is,  to  rouse  themselves  to  equal  degress  of 
resolution  to  go  through  it ;  and  the  more  sensible 
they  are  of  their  own  weakness,  the  more  earnest 
ought  they  to  be  in  their  prayers  to  God  to  strengthen 
and  assist  them.  Therefore  take  heed  of  giving  way 
to  intemperance  when  it  first  appears;  for  it  insensi- 
bly steals  on  to  higher  degrees,  and  grows  upon  those 
who  give  it  admission.  1  could  recount  sad  instances 
of  persons,  in  appearance,  of  the  strictest  sobriety  and 
regularity,  who  from  small  beginnings,  not  restrained 
at  first,  have  sunk  in  sottishness,  and  been  entirely  lost 
to  the  world  and  themselves,  and  consequently  to  God. 
It  is  a  vice  that  eats  like  a  canker,  and  too  often  in- 
creases with  age ;  which  should  make  young  people 
cautious  of  the  least  degree  thereof.  And  its  proper 
antidote  is,  not  to  be  betrayed  into  it,  but  to  keep  the 
reigns  over  the  appetites  from  the  beginning  ;  and 
to  accustom  it  to  frequent  restraints,  that  it  may 
know  it  is  always  under  government,  and  so  be  tame 
and  tractable  :  or,  in  the  language  of  St.  Paul  in  this 
very  case,  to  keep  under  the  body,  and  bring  it  into 
subjection  ^  to  keep  up  in  our  souls  the  life  and  power 
of  religion,  that  our  time  and  thoughts  be  well  em- 
])loyed,  that  we  may  not  be  under  tlie  temptation  of 
having  recourse  to  sensual  indulgences  to  pass  away 
our  leisure  hours.     And 

To  the  foregoing  we   may  add  another  difficulty  in 


432  €(}c  WI}q\c  ^utp  of  3r9an* 

the  forsaking  the  crime  of  drunkenness,  which  is  an 
indolent  idle  life.  For  many,  who,  as  they  term  it,  can 
live  on  their  substance,  or  upon  credit,  abhor  the 
thoughts  of  work,  and  give  themselves  up  to  drinking, 
which  at  last  becomes  their  trade  and  business.  Let 
them  therefore  seek  for  a  suitable  employ  in  their  way 
of  life,  and  be  diligent  in  their  proper  stations  ;  then 
neither  those  that  must  live  b^**  their  labour,  nor  others 
in  easier  circumstances,  will  ever  spend  their  time  in 
drinking.  It  may  be,  that  a  good  resolution  of  for- 
saking the  wretched  custom  of  drinking  may  be  at- 
tacked by  \.\\Q  persuasions  and  even  7'eproaches  of  old 
pot  companions;  but  they  who  resolve  to  become 
temperate  must  foresee  and  expect,  and  therefore  pre- 
pare against  such  temptations;  and  they  will  be  the 
better  able  to  resist,  by  considering  how  much  the 
everlasting  kindness  of  God  is  to  be  preferred  to  the 
friendship  of  men,  and  whether  the  reproach  of  wicked 
men  be  so  terrible,  as  that  of  a  guilty  conscience,  and 
the  eternal  confusion  of  an  unrenenting:  sinner  at  the 
last  day.  In  such  cases  as  these,  resolve,  and  say  with 
the  royal  psalmist.  Depart  from  me,  ye  wicked;  I  will 
keep  the  commandments  of  my  God. 

Therefore  give  not  the  least  way  to  any  of  these  temp- 
tations; for  if  a  penitent  once  gives  ground,  he  cer- 
tainly loses  the  victory.  For  by  returning  to  the  com- 
pany of  drunken  companions,  he  throws  himself  into 
the  way  of  sins,  and' they  seldom  fail  by  force  or  en- 
treaty to  drown  their  sober  resolutions  with  a  flood  of 
excess.  Consequently,  the  greatest  security  lies  in  this 
(as  I  have  said  before)  to  reject  the  first  occasions  of 
this  sin  ;  and  openly  to  declare  our  purposes  of  living 
a  sober  life  for  the  future,  that  men  may  be  discour- 
aged from  attempting  any  future  conquest.  For  it 
men  suffer  themselves  to  come  into  the  way  of  excess, 
or  go  too  near  the  brinks  of  it,  they  will  frequently  loose 
the  reins,  and  be  plunged  in  unawares  ;  so  that  there 
is  no  way  to  be  safe  and  innocent,  but  to  keep  a  hab- 
itual guard  and  restraint  upon  the  appetite.  And  to- 
gether vv  ith  these  considerations,  there  must  be  frequent 
and  earnest  prayer  to  God,  that  he  will  preserve  upon 


iH^ctftobs?  to  atjdib  SfntempcrAiicc,         433 

the  mind  a  lively  sense  of  them,  and  graciously  afford 
such  supplies  of  grace  and  strength,  as  he  sees  need- 
ful, to  prevent  those  evil  habits,  and  to  give  an  effec- 
tual check  to  all  such  acts  of  irregularity  and  excess, 
as  naturally  lead  to  them. 

V.  Methods  to  avoid  Intemperance, 
•» 
When  christians  have  taken  all  these  methods  to 
avoid  intemperance  in  meat  and  drink,  they  will  be 
convinced,  that  neither  lons^  custom  nor  engaging  com- 
pany will  be  able  to  resist  the  more  powerful  grace  of 
God  working  in  a  repenting  heart.  AVho  would  not 
refrain  from  drinking  by  the  advice  of  a  physician, 
when  he  tells  us  it  w^ould  endanger  life  ?  aiid  can  it 
be  supposed  that  the  dread  of  death  eternal,  pro^ 
nounced  against  great  drinkers,  is  not  sufficient  to 
reclaim  them,  that  duly  consider  their  great  danger  ? 
For  although  persons  in  this  condition  may  be  brought 
to  acknowledge,  that  it  had  been  happy  for  their  body 
and  soul  if  they  had  fallen  at  first  into  a  sober  and  re- 
gular course ;  yet  now,  as  custom  has  made  such  in- 
dulgences necessary,  and  nature  can  hardly  subsist 
without  them,  they  think  that  they  may  innocently  go 
on,  and  that  to  part  with  them  is  to  part  with  life.  To 
these  I  would  observe,  that  although  custom  is  very 
powerful,  yet  it  has  not  force  enough  to  make  that  ne- 
cessary to  nature,  which  of  itself  is  destructive  to  na- 
ture ;  as  all  excess  most  assuredly  is,  whether  with  or 
without  the  custom.  So  that  what  they  say  is  nc* 
cessary  to  preserve  life  is  in  truth  only  necessary 
to  quiet  a  craving  and  inordinate  appetite  ;  the 
gratifying  of  wlj^^ich  is  at  that  very  time  the  direct  and 
immediate  means  of  destroying  lite. ,.  And  as  to  the 
present  uneasiness,  it  is  no  wonder  that  an  appetite 
unaccustomed  to  denials,  and  which  has  long  been 
gratified  to  the  full,  should  be  so  uneasy  under  the  first 
check  and  restraint.  But  if  there  is  steadiness  and  re- 
solution enouirh  to  maintain  the  restraint  tor  a  little 

o   ^  .  • 

time,  the  appetite  by  degrees  will  grow  more  patient 
and  quiet  ;  and  they  will  find  far  greater  pleasure  \\\ 
governing>  than  ever  they  found  in  induJging  it, 

3  I 


•1S4  <tt^t  Mjolc  SDutp  of  sn^an» 

Whoever  sincerely  thus  applies  his  heart  to  forsake 
and  avoid  this  sin,  cannot  fail  of  a  conquest.  The  im- 
possibility therefore  of  breaking  off  a  long  habit  of 
drunkenness  is  no  excuse,  but  a  proof  of  a  false  heart, 
that  rather  chooses  to  continue  in  sin,  than  to  be  at 
any  pains  to  overcome  it. 


SUNDAY  XVI. 

1.  Of  time,  hozv  to  be  spent.  II.  Of  sleep,  shewing  its 
ends  and  rides ',  and  the  mischiefs  of  sloth.  III.  Of 
recreations,  how  and  zvhen  allowable ;  of  rtWgious 
cheerfulness ;  the  danger  of  melancholy ;  and  the 
sin  and  danger  of  common  gaming.  IV.  Of  tem- 
perance in  apparel,  shewing  the  fise  of  apparel,,  and 
the  danger  and  folly  oj  fashions,  V.  Of  christian 
tortitude  or  patience  j  the  comfort  of  a  good  con- 
science ;  and  its  necessity  and  usefidntss  in  all  states 
and  conditions  of  life.  VI.  O/ self-denial  ^7?f/ mor- 
tification. VII.  Of  zeal  both  in  a  good  and  bad 
sensCi  and  how  to  be  practised. 


I.  Of  Time,  hoxv  to  be  spent. 

X  HE  time,  which  God  has  given  us,  for  working  out 
our  salvation,  is  more  valuable  than  can  be  expressed  j 
for  on  the  spending  thereof  depends  our  happiness  or 
misery  to  all  eternity  :  which  consideration  should 
put  us  upon  all  those  methods,  whereby  we  may  em- 
])loy  it  to  the  best  advantage  of  our  souls.  There  is 
little  of  it  at  our  disposal ;  what  is  past  is  slipped  from 
'us  ;  the  future  is  uncertain ;  the  present  is  all  we  can 
call  our  own,  and  that  is  continually  passing  away; 
in  which  though  tlie  season  ot  working  is  very  short 
and  uncertain,  we  have  an  affair  of  the  greatest  con- 
sequence to  secure,  that  requires  the  whole  force  and 
vigour  of  our  minds,  the  labour  and  industry  of  all  our 
days,  and  to  not  be  dispatched  with  any  tolerable  com- 


(0f  €mij>crancc»  435 

fort  upon  a  sick  bed,  nor  in  the  evening  of  our  lives, 
when  our  strength  and  our  reason  are  departing.  There- 
fore, if  we  persist  in  an  obstinate  neglect  of  the  re- 
peated tenders  of  God's  grace,  the  things  that  belong 
to  our  peace  may  be  hid  from  our  eyes;  so  that  all  the 
time  we  can  reserve  from  the  necessities  of  nature,  and 
our  wordly  affairs,  which  those  necessities  engage  us 
in,  ought  to  be  applied  to  the  noblest  purpose,  the 
glory  of  God  and  the  good  and  salvation  of  mankind  ; 
assigning  to  all  our  actions  their  proper  seasons,  and 
such  a  portion  of  our  time  only  as  may  be  necessary 
for  them  ;  whereby  time  will  never  lie  upon  our  hands, 
nor  sting  us  with  remorse  when  it  is  gone.  AVe  are 
naturally  active  beings,  that  must  be  employed  one 
way  or  other  :  we  have  a  mind  within  us  that  will  be 
always  in  motion;  and  this  being  the  state  of  that 
active  principle,  that  constitutes  us  men,  we  had 
need  take  great  care  to  keep  it  employed  about  what 
is  honest,  just,  and  good.  The  soul  will  find  some- 
thing to  work  upon,  and  if  it  be  not  employed  about 
what  is  honest  and  lawful,  it  will  quickly  divert  the 
current  of  its  motion,  and  exert  its  activity  upon  dis- 
honest and  unlawful  things.  Since  the  fall  of  man, 
God  hath  placed  the  generality  of  men  in  such  circum- 
stances, that  some  honest  calling,  with  diligence  and 
industry  therein,  is  indispensably  necessary  to  their 
comfortable  maintenance  :  and  he  hath  so  taken  care 
to  intercept  our  minds  that  they  may  not  fly  off  from 
the  pure  acts  of  religion  into  their  contraries,  and  that, 
when  they  are  not  better,  they  may  be  innocently  em- 
ployed ;  and  hath  taken  a  wise  course  to  confine  and 
bound  the  soul  from  making  incursions  into  sinful 
and  prohibited  actions:  yet  not  obliging  us  to  be  so 
industrious,  as  to  deny  ourselves  moderate  refreshments 
or  recreations,  which  are  not  only  useful,but  sometimes 
necessary  to  our  spirits,  after  they  have  been  stifled 
in  a  crowd  of  business. 


436  €1JC  JDlJOlC  ^lltp  Of  ^MU 


II.  0/  Temperance. 

Therefore  we  shall  now  consider  the  third  part  of 
Temperance,  which  is  Sleep.  This  is  to  be  mea- 
sured by  the  rule  of  God's  ordinance,  who  gave  us 
sleep  to  refresh  and  support  our  minds  and  bodies, 
when  wearied  with  toil  and  labour,  to  repair  the  de- 
cay, and  to  enable  them  the  better  to  perform  their 
religious  duties.  So  that  it  n)ust  be  always  remem- 
bered, that  this  gift  of  God  is  for  us  to  profit  thereby^ 
and  not  to  make  us  idle  and  slothful.     Consequently, 

Though  it  is  mot  possible  to  describe  the  limited  time 
every  person  may  sleep  ;  because,  as  meat  and  drink, 
so  sleep  must  be  proportioned  to  the  constitution  of 
every  body  ;  yet  let  no  one  fall  into  the  crime  of  Solo- 
mon's sluggard,  who,  after  a  seasonable  refreshment, 
cries,  A  little  more  sleep,  a  little  more  slumber,  a  lit- 
tle more  folding  of  the  hands  to  sleep.     J3ecause 

It  draws  us  into  several  other  sins,  as  waste  of  time, 
filling  the  body  with  divers  diseases,  and  dulling  the 
faculties  of  the  soul ;  and  so  crosses  the  end  of  our 
creation,  which  is  to  serve  God  in  an  active  obedience, 
or  a  constant  discharge  of  our  duty  in  that  state  of  life 
we  are  placed  in  by  his  providence.     And 

Beside  the  sinfulness  of  sloth,  it  will  cover  a  man 
with  rags:  let  him  be  in  what  state  of  lite  soever,  po- 
verty will  overtake  him,  till  he  is  destitute  of  conveni- 
ent clothing.  And  as  sleep  is  a  kind  of  death,  he  that 
indulges  thereip  to  excess  may  properly  be  said  to  lay 
violent  hands  on  himself,  and  to  anticipate  God's  ap- 
pointed time.     Thus  also 

III.  Of  Temperance  in  Recreations, 

To  what  has  been  said  of  sleep,  we  may  add  the 
fourth  part  of  Temperance,  which  is  Recreation  : 
for  we  must  not  turn  our  physic  into  food,  and  make 
that  our  business,  which  should  be  only  our  diversion* 
For  though  a  serious  christian  may  sometimes,  and  at 
some  seasons,  use  the  common  games,  for  the  relaxa- 


0i  €cmpcranfc  in  0cciTation.  457 

tion  of  his  mind,  and  to  oblige  and  divert  his  company; 
yet  every  sober  man  is  to  take  care  that  this  Uberty  doc;s 
not  exceed  the  bounds  of  an  innocent  recreation:  for  in- 
stance, that  he  do  not  set  his  affections  too  much  up- 
on it,  or  play  with  such  concern  as  to  be  put  into 
a  passion  at  his  bad  success;  that  he  sit  not  too  long 
at  it,  nor  come  to  it  too  frequently;  that  he  always  prefer 
his  necessary  business  before  his  diversions;  that  he  so 
order  his  recreations  of  this  kind,  as  that  they  render  Iiiin 
the  more  fit  to  spend  his  other  time  the  more  usefully; 
and  lastly,  that  he  play  not  for  money,  but  for  diversion; 
at  least  for  no  more  money  than  what  he  can  very  well 
lose,  without  the  least  discomposure  of  mind,  and  without 
the  least  prejudice  to  his  family  or  estate.  'I'hus  far,  I 
say,  and  with  these  restrictions,  to  use  play  is  innocent 
enough.  Our  recreations  also  must  be  short,  and  re- 
freshing, and  must  never  be  permitted  to  steal  away  our 
minds  from  the  duties  of  our  calling  and  election  in 
Christ  Jesus.  For  so  far  as  our  sports  exceed  the  mea^ 
sures  necessary  and  convenient  for  our  bodies,  they  are 
unwarrantable  incroachments  upon  our  religion  and  call- 

Here  is  the  misery:  there  is  a  sort  of  men  who  even 
make  a  trade  of  gaming,  whensoever  they  can  find  out 
company  to  their  purpose;  but  whosoever  makes  this 
his  way  of  living  has  a  sad  account  to  make  to  God.  Can 
there  be  a  worse  consumption  of  our  time,  and  a  greater 
abuse  of  our  talents,  than  to  put  them  to  no  greater  use 
than  throwing  of  dice,  or  turning  a  pack  of  cards,  es- 
pecially when  it  is  attended  with  indecent  and  impetuous 
passions  of  all  sorts,  execrable  oaths,  imprecations,  lies, 
cheats,  and  brutish  quarrels  and  contests?  And,  as  if 
damning  their  souls  were  not  enough,  hov/  many  estates 
have  been  broken  and  ruined?  ho^  many  families,  wives 
and  children,  hath  it  reduced  to  the  extremest  degree  of 
poverty  and  contempt?  nay,  to  an  untimely  end;  whether 
by  poison,  or  a  quarrel,  or  the  gallows?  And  Iicre  it  may 
be  observed,  that,  of  the  several  kinds  of  gaming,  the 
lowest  and  most  vulgar  seems  to  be  that  of  lauing  :ca- 
gcrs;  and  it  is  not  only  low  and  vulgar,  but  frequently 
dirty  and  knavish.     When  a  matter  of  fact  is  disputed^ 


438  (^c  W^ok  SDiitp  Of  a?an. 

laying  a  wager  upon  it  may  indeed  serve  to  make  an  im- 
pertinent man  pay  the  penalty  of  his  ignorance;  but  a 
generous  good-natured  man  (much  more  a  christian)  will 
always  scorn  to  take  such  an  advantage.  When  neither 
party  has  any  certainty  of  what  they  dispute  about,  then 
a  wager  is  folly  in  both :  and  when  it  is  about  events 
that  depend  on  Providence,  or  what  is  ignorantly  called 
chance,  it  becomes  a  kind  of  presumption  bordering  on 
madness. 

And  as  we  are  not  to  propose  any  other  end  to  our 
recreations,  than  a  bare  relaxation  of  our  tired  spirits,  by 
moderate  refreshment;  so  our  great  care  in  them  must 
be  always  to  use  them  only  at  such  times  when  they  can- 
not properly  be  said  to  fall  in  with  any  part  of  our  duty 
to  God,  or  our  neighbour^  because  time  is  given  us,  in 
the  first  place,  to  make  our  calling  and  election  sure.  So 
that  they  are  highly  culpable,  who  spend  whole  days  and 
nights  at  cards  and  dice,  or  other  idle  pastimes j  or 
through  any  avaricious  temper  make  a  trade  of  gaming, 
and  so  cheat  j  and,  when  provoked,  stain  their  souls  with 
fury,  rage,  swearing,  and  cursing,  as  woeful  experience 
often  shows.  Such  a  gamester  stakes  his  soul,  which  is 
of  too  great  value  to  be  ventured  at  such  a  rate:  and, 
instead  of  recreation,  loads  himself  with  the  greatest 
vexations;  for  the  fears  and  desires  of  the  covetous,  and 
the  impatience  and  rage  of  the  angry  man,  are  more 
real  pains  than  the  most  laborious  work  in  the  world.  Yet 

AVe  should  endeavour  also  to  keep  up  a  constant 
cheei'fidness  of  spirit.  They  disgrace  religion,  who  pre- 
tend that  it  is  an  enemy  to  mirth  and  cheerfulness,  or 
imagine  it  to  be  a  severe  cxactcr  of  thoughtful  looks 
and  solemn  faces,  or  that  men  are  never  serious  enough 
till  they  are  sullen,  or  shut  up  from  all  company  and  re- 
creation. Let  men  say  what  they  will,  those  hours  which 
are  wasted  away  in  indulging  an  idle  suUenness  or  a  mop- 
ing melancholy,  are  no  less  placed  to  our  account,  than 
those  which  fly  away  unperceived  in  unthinking  mirth 
and  gaiety.  It  is  the  same  thing,  as  to  all  religious  intents 
and  purposes,  whether  our  time  is  mispent  in  vanity,  or 
in  anguish  and  vexation  of  spirit.  It  has  been  a  great 
artifice  of  the  devil  to  possess  the  minds  of  unthinking 


<©f  '^einpmittcc  ill  lUccitatiom  439 

men  with  an  opinion,  that  religion  is  a  sour,  morose,  ill- 
natured  thing  J  an  enemy  to  whatever  is  pleasant  and 
cheerful;  and  that  whoever  engages  in  the  practice  of  ic 
must  from  that  instant  renounce  all  the  pleasures  and 
enjoyments  of  this  life.  But  as  the  devil  is  the  father 
of  lies,  it  is  no  wonder  that  he  sets  every  thing  before  us 
in  a  false  and  deceitful  light;  he  knows  that  there  is  such 
a  beauty  and  comeliness  in  rel'gion,  as  no  one  can  be- 
hold but  with  love  and  admiration;  and  therefore  he 
endeavours  to  draw  a  veil  over  its  lustre,  and  to  raise  in 
our  minds  frightful  ideas  concerning  it:  and  too  many 
are  misled  by  such  false  and  unjust  representations.  Our 
Saviour  was  so  far  from  giving  religion  a  gloomy  appear- 
ance, that  the  first  miracle  which  he  wrought  was  at  a 
scene  of  festivity,  where  he  turned  the  water  into  wine: 
and  he,  who  gave  and  exemplified  the  strictest  rules  of 
life,  gave  a  sanction  to  the  innocent  comforts  and  re- 
freshments of  it.  Again,  a  cheerful  and  contented  mind 
is  a  great  blessing  of  life;  for  without,  nothing  in  this 
world  can  make  us  happy:  and  where  shall  a  man  obtain 
this,  but  in  the  practice  of  religion  ?  that  will  teach  him 
to  resign  his  will  to  God,  to  submit  to  all  the  dispensa- 
tions of  his  providence,  and  to  be  patient  and  easy, 
cheerful  and  satisfied,  under  every  disappointment  and 
trouble  he  meets  with ;  as  knowing  that  God  is  the  sove- 
reign disposer  of  all  things;  and  so  long  as  we  keep 
within  the  bounds  of  sobriety,  and  do  not  sally  out  into 
malicious,  scurrilous,  or  profane  jesting,  our  religion  does 
not  only  wink  at  our  mirth,  but  approves  thereof  Cheer- 
fulness is  nature's  best  friend,  removes  its  oppressions, 
enlivens  its  faculties,  and  keeps  the  spirits  in  a  brisk  and 
regular  motion,  and  renders  it  easy  to  itself,  and  useful 
and  serviceable  to  God  and  our  neighbour;  dispels  clouds 
from  the  mind,  and  fears  from  the  heart;  kindles  and 
cherishes  in  us  generous  affections,  and  composes  our 
nature  into  such  a  temper,  as  is  of  all  others  the  most  fit 
10  receive  religious  impressions  and  the  breathings  of 
the  holy  spirit.  Whereas  melanchohj  naturally  represses 
the  spirit  of  God,  and  disturbs  its  working  within  us; 
overwhelms  the  fancy  with  black  vapours;  clouds  and 
darkens  the  understanding;  distracts  the  thoughts,  and 


440  €l}c  XOlpic  SDutp  of  iU^an, 

makes  them  wild,  roving,,  and  incoherent^  makes  them 
unfit  for  prayer  and  consideration,  and  renders  them  deaf 
and  inattentive  to  all  the  good  motions  and  inspirations 
of  the  holy  spirit.   . 

IV.  0/  Cheerfulness  aiid  Melancholy. 

The  last  part  of  Teinipe range,  is  Apparel:  for  to 
be  temperate  in  dress  becomes  us  as  we  are  rational  crea- 
tures, but  more  especially  as  we  are  members  of  the 
christian  church;  forasmuch  as  we  are  strictly  obliged 
to  avoid  all  kinds  of  excess,  and  in  particular  to  put  on 
modest  apparel.  If  men  are  guilty  of  excess,  the  dig- 
nity of  their  sex  increases  the  fault,  and  makes  it  unpar- 
donable: nature  having  designed  men  for  the  noblest 
employments,  they  undervalue  themselves  in  studying 
dress  and  ornamenti  and  betray  such  a  degeneracy  of 
spirit,  as  exposes  them  to  scorn.  Besides,  this  extrava- 
gancy in  either  sex  is  destructive  of  the  public  welfare. 
The  lawful  use  of  apparel  appears,  by  considering  the 
ends  for  which  clothing  is  appointed;  which  is  a  cover- 
ing from  shame,  to  defend  us  from  the  injuries  of  the 
weather,  and  to  distinguish  the  orders  and  degrees  of 
men:  which  ends,  if  they  were  attended  to,  many  would 
reduce  themselves  into  a  homelier  dress,  who  make  so 
gay  an  appearance  in  the  vanity  of  rich  habits,  and  strain 
both  their  purses  and  consciences  to  purchase  them. 

The  Jirst  design  of  apparel  having  been,  as  we  read 
in  Genesis,  to  cover  the  nakedness  of  our  first  parents, 
whose  shame  was  the  effect  of  the  sin  by  which  they 
brought  death  into  the  world;  we  should  be  so  far  from 
delight'ng  in  apparel  becoming  us,  that  it  should  be  a 
constant  check  against  ail  other  offences,  and  teach  us 
never  to  covet  better  apparel  than  \y\\\  serve  to  cover  us 
decently.  Yet  many  christians  will  comply  with  every 
fashion^  and  suit  their  dress  to  all  the  changes,  insomuch 
that  by  dress  and  habit  there  is  no  distinguishing  an  hon- 
est woman  from  a  common  prostitute:  but  with  discreec 
christians  it  ought  to  be  otherwise;  they  are  bound  to 
abstain  from  all  appearance  of  evil,  to  avoid  all  approach- 
es toward  it,  and  denv  themselves  the  lise  of  such  orna-* 


<fi>f  €ciupcraucc  in  5tjrpacd»  44 1 

mcnts,  and  forbear  such  gestures,  which  give  ground  of 
suspicion  to  the  censurer,  or  whereby  themselves  rhay 
be  tempted  to  pride,  or  their  admirers  to  the  lusts  of  the 
flesh.  But  they  are  always  guilty  of  excess  in  their  ap- 
parel, v/ho  have  neither  quality  nor  any  gooil  design  to 
justify  the  wearing  thereofi  who  propose  no  other  ends 
but  to  set  off  their  bcaiifi/j  or  to  make  such  a  figure  as 
may  deceive  the  world  into  a  false  opinion  of  their  i;?^^^^- 
7iess  and  ho}wi(r,  to  which  they  have  no  tide:  and  they 
are  as  much  exalted  with  it,  in  their  own  vain  conceit,  as 
if  they  had  gained  some  real  worth  or  powerj  as  their 
haughty  looks,  their  insolent  and  scornful  behaviour 
plainly  show.  This  verifies  the  v/ise  m.an's  observation, 
A  man's  attire,  excessive  laughter,  and  gait,  show  what 
he  is.  Gay  apparel  has  ever  been  observed  to  corrupt 
men,  putting  those  upon  extravagancies,  who  are  other- 
wise sober  and  industrious;  and  though  some  are  so  much 
masters  of  themselves  as  to  retain  their  innocence  with 
it,  yet  frequently  it  tempts  to  sin,  kindles  lustful  desires, 
and  is  too  ofcen  worn  for  that  very  design.  The  over 
curious  in  adorning  the  body  commonly  neglect  their 
better  parts;  though  they  shine  in  the  eyes  of  men,  their 
soul  remains  in  darkness,  in  gross  ignorance  of  their  duty, 
or  defiled  with  pride  and  all  manner  of  uncleanness.  They 
not  only  employ  their  thoughts,  but  their  time  also,  in 
this  vanity  J  they  spend  so  much  tinie  at  their  glass,  or 
in  the  dressing  room,  or  in  making  a  show  of  themselves 
to  company,  that  there  is  none  to  spare  for  performing 
the  offices  of  religion  and  virtue. 

Loose  dress  is  destructive  to  many  christian  virtues; 
such  as  charity,  which  suffers  much  thereby.  Those 
who  are  so  much  taken  up  wich  love  and  admiration  of 
themselves,  have  little  disposition  to  consider  the  straits 
and  hardships  of  other  men;  they  can  easily  overlook 
their  neighbour's  poverty,  and  despise  him  for  it;  the 
most  distressed  object  moves  no  compassion  in  them: 
but  under  this  sense  they  can  hide  themselves  from  their 
own  fiesh:  nay,  it  is  well  if  they  do  no  more  than  so; 
for  such  as  will  pinch  their  bellies,  and  starve  their  fami- 
lies, to  feed  this  vanity,  are  too  often  known  to  lie  in  waic 
and  catch  the  poor,  when  they  can  draw  them  into  their 

3  K 


net  by  any  indirect  means.  They  who  think  rich  appa- 
rel becomes  them  well,  and  that  much  happiness  con- 
sists in  it,  having  no  estates  to  support  it,  will  stick  at 
no  villainy  whatsoever  to  gratify  their  pride.  What  shall 
wc  say  of  those  who  run  deep  into  the  tradesmen's  books, 
without  any  possibility  of  paying  themj  to  which  is  ow- 
ing the  ruin  of  many  families?  Is  not  their  dress  a  load 
of  sin  ?  What  can  be  said  by  way  of  excuse  for  those, 
who  are  fine  at  their  neighbour's  cost,  by  means  that 
are  not  very  easily  discovered;  where  bribery,  extortion, 
breach  of  trust,  and  deceit  in  dealings,  must  bring  in  the 
supphes  for  their  maintenance  in  apparel?  This  must  of 
necessity  bring  many  into  straits  and  difficukies,  who 
are  immediately  taught  by  the  devil  to  lay  the  blame  of 
their  credit  being  sunk  and  lessened  by  this  kind  of  pro- 
fuseness,  upon  the  times,  the  decay  of  trade,  and  scar- 
city of  money  :  as  the  times  of  the  greatest  plenty 
can  witness ;  hence  it  is  impossible  for  art  and  industry, 
or  the  most  gainful  returns  of  trade,  to  answer  all  the 
unreasonable  demands  ©f  luxury  and  pride. 

The  second  end  of  apparel  being  to  defend  ns  from 
the  injuries  of  tke  zceaihery  we  ought  only  to  wear  such 
clothing  as  shall  be  necessary  to  keep  us  from  cold,  and 
preserve  the  health  of  our  bodies.  They  therefore  are 
guilty  of  intemperance  in  apparel,  who  take  such  pride 
in  their  clothes,  as,  by  regarding  the  fashions,  to  neglect, 
and  even  prejudice  their  health:  in  which  cases  cloth- 
ing is  so  far  from  being  a  benefit,  that  it  hurts  the  body. 
But  lest  it  should  be  understood  that  I  would  countenance 
those,  who,  out  of  a  covetous  temper  of  hoarding  up 
riches,  deny  themselves  the  conveniencies  of  life,  and 
contend  it  is  utterly  unlawful  to  comply  with  the  inno- 
cent and  becoming  fashions  of  their  country,  or  to  lay- 
out any  thing  more  upon  clothing,  than  just  what  is  ne- 
cessary or  sufficient  to  clothe  them 3  who  arraign  those 
of  pride  and  wastefulness,  who  put  on  ornaments  suita- 
ble to  their  rank  and  quality,  and  such  as  their  circum- 
stances in  the  world  will  easily  and  honestly  afford  them: 
]  say,  these  pretended  scrupulous  notions  are  not  the 
fruits  of  christian  instruction,  but  the  signs  of  a  narrow 
spirits  so  that,  when  they  are  taught  for  religious  doc  - 


trines,  they  are  no  better  than  superstitious  impositions, 
like  those  of  the  judaising  christians,  who  said,  Touch 
not,  taste  not,  handle  not:  putting  a  restraint  upon  men 
in  those  things  which  God  and  the  laws  of  their  country 
give  them  liberty  to  enjoy.  Yet  we  must  take  care,  lest, 
under  the  pretence  of  liberty,  we  go  beyond  our  rank  and 
degree,  and  despise  those,  who  cither  through  choice  re- 
fuse to  come  up  to  the  same  excess,  or  whose  circum- 
stances will  not  allow  them  to  do  it :  we  must  also  shun 
all  those  kind  of  dresses,  as  have  a  natural  tendency  to 
raise  lascivious  and  wanton  thoughts. 

We  have  said,  that  the  ^////-(/design  of  apparel  was 
intended  to  distinguish  the  orders  and  degrees  of  men ; 
and  this  both  in  respect  of  sex  and  quality:  for  all  na- 
tions have  assigned  a  distinction  of  clothing  between  man 
and  woman:  even  as  the  Lord  commanded  the  Jews, 
that  one  sex  should  not  wear  the  dress  of  the  other. 
And,  in  regard  of  men's  quality,  we  may  observe,  that 
it  is  not  blamed,  but  asserted,  that  they  who  wear  gor- 
geous apparel  live  in  king's  courts.  So  they  who  ex- 
cuse the  vanity  of  rich  apparel  by  their  birth  and  quality, 
who  are  in  king's  courts,  who  are  about  their  prince, 
or  have  derived  honours  from  him,  have  the  best  pre- 
tensions to  it:  but  the  noblest  persons  ought  to  consider, 
that  there  are  many  better  ways  than  this  of  distinguish- 
ing themselves,  and  commanding  the  respect  and  ob- 
servance that  is  due  to  them:  there  are  many  duties 
which  lay  claim  to  their  wealth;  many  great  and  gene- 
rous actions  are  expected  from  them,  as  they  are  chris. 
tians:  they  are  bound  to  remember,  that  by  a  solemn 
vow  at  their  baptism  they  renounced  the  pride  of  life 
under  the  name  of  the  pomps  of  the  world:  though 
pride  is  not  the  necessary  effect  of  rich  ornaments  j  for 
many  wear  them  with  no  other  design  than  to  keep  up 
their  rank  and  dignity,  that  they  may  not  appear  cove- 
tous, nor  seem  to  affect  a  greater  pride  in  going  beneath 
their  station.  Men  and  women,  in  every  state  and  con- 
dition of  life,  should  never  strive  to  exceed  their  fellows, 
much  less  their  superiors,  in  the  way  of  dress :  for,  if  we 
believe  every  man's  portion  to  be  allotted  by  God's  pro- 
yifience,  and  that  all  things  shall  work  together  for  good 


441-  €6c  IHjole  SDutp  of  ^it 

to  them  that  fear  him,  we  shall  easily  be  satisfied  with  the 
condition  he  has  put  us  into,  and  shall  like  every  thing 
that  is  suitable  or  belonging  to  it:  for  what  God  has  ap- 
pointed must  be  the  best  for  us;  and,  how  mean  soever 
it  be,  we  have  no  reason  to  be  ashamed  of  it,  since  he  is 
the  great  Lord  and  sole  disposer  of  all  things  that  we 
can  enjoy.  Mean  and  plain  apparel  is  as  becoming  in  a 
low  estate,  as  a  richer  dress  would  be  in  a  higher  station: 
he  who  disdains  the  one  would  be  as  proud  as  of  the 
other.  Therefore  let  us  not  mind  high  things,  but  let  us 
condescend  to  men  of  low  degree;  that  is,  conform  our 
■way  of  living  to  our  circumstances:  be  content,  and 
boast  not  of  gay  clothing  or  raiment.  Consider  there  is 
nothing  in  apparel  to  value  ourselves  upon;  it  answerii 
v/ell  the  uses  which  God  designed  it  for,  to  defend  us  from 
the  weather,  or  to  cover  our  nakedness;  but  it  is  folly 
to  boast  of  that  which  owes  its  value  to  our  shame,  weak- 
ness, or  natural  necessities. 

Now,  to  prevent  any  misapplication  of  those  several 
rules  of  temperance,  I  must  observe,  that  they  in  no 
wise  countenance  the  vice  of  avarice  or  cuvetousncss : 
for  whoever  denies  his  body  the  necessaries  of  life,  suit- 
able to  his  station,  ability,  and  quaUty,  sins  against  the 
goodness  of  God,  by  robbing  his  back  to  fill  his  purse. 
The  like  may  be  urged  against  the  slavish  life  of  those 
who  moil  and  toil  day  and  night;  and  for  the  sake  of 
what  they  never  enjoy  themselves,  nor  have  any  heart  to 
do  any  good  with,  deprive  their  bodies  of  their  requi- 
site nourishment,  competent  time  of  sleep,  and  neces- 
sary recreation.  Therefore  the  covetous  man  is  not 
a  temperate  man;  because  it  is  not  a  regard  to  the  duty 
of  temperance,  but  an  inordinate  desire  of  riches,  which 
is  the  root  of  all  evil,  that  makes  him  refrain,  and  to  sa- 
crifice his  health,  peace,  conscience,  life  and  soul,  to  save 
his  purse. 


SUNDAY  XVI.     Part  II. 
V.  Of  Christian  Paliaicc. 

To  the  forementioned  virtues  of  temperance  we  may 
add  those  other  duties  of  christian  resolution, /jfl'//f??r^ 
and  self-denial. 

Christian  Fortitude  or  Patience  is  that  virtue, 
which  qualifies  us  to  bear  all  conditions,  and  all  events, 
by  God's  disposal  incident  to  us,  v^ith  such  apprehen- 
sions and  persuasions  of  mind,  v^'hich  such  dispositions 
and  affections  of  heart,  and  with  such  external  deport- 
ment and  practice  of  life,  as  God  and  good  reason 
require  ;  that  is,  with  a  thorough  persuasion  that  no- 
thing befalls  us,  but  either  by  the  permission  or  di- 
rection of  Providence  ;  a  firm  belief  that  all  occurren- 
ces, however  contrary  to  our  desires,  are  both  consist- 
ent with  God's  attributes,  and  conducive  to  our  good; 
a  full  trust  and  dependance  on  him,  either  for  strength 
to  enable  us  to  bear  our  afflictions,  or  for  a  seasonable 
removal  or  mitigation  of  them ;  abstaining  from  all 
discontented  complaints  and  murmurings  against  Pro- 
vidence ;  from  all  malicious  and  revengeful  thoughts 
against  the  instruments  of  our  sufferings  ;  and  from  all 
unworthy  and  irregular  courses,  to  extricate  ourselves 
from  them  ;  so  that  suff'ering  according  to  the  will  of 
God,  we  may  commit  the  keeping  of  our  souls  to  him 
in  well  doing,  as  unto  a  faithful  Creator.  For  this 
duty  is  exercised  in  bearing  present  evils,  or  waiting 
for  future  good,  and  the  future  blessed  state  of  immor- 
tality. It  is  a  disposition  of  mind,  which  keeps  us 
calm  and  composed  in  our  frame,  and  steady  in  the 
practice  of  our  duty,  under  the  sense  of  afflictions,  or 
in  the  delay  of  our  expectations.  And  it  is  this  pa- 
tience with  which  Christ  exhorts  his  disciples  to  pos- 
sess their  souls,  after  he  had  foretold  them  the  suffer- 
ing and  dangers  they  would  be  exposed  to  in  the  course 
of  their  ministry  and  christian  warfare  ;  and  in  them 
instructs  us,  that  in  every  circumstance  that  tends  to 
discompose  us,  we  must  always  shew  ourselves  men, 
by  permitting  reason  and  grace  to  have  the  upper  hand. 


446  €^c  H^ijolc  ^iit^  of  !3l9ait. 

Diseases,  pains,  loss  of  friends,  ingratitude,  disap- 
pointments in  our  affairs,  and  all  the  various  troubles 
to  which  man  was  born,   fall  to  the  lot  of  the  good 
as  well  as  the  wicked.     For,  as  the  deceitfulness  of 
riches  blinds  men's  eyes,  the  pleasures  of  life  steal  from 
their  understandings :  power  is  very  apt  to  lead  them 
into  ambition  and  tyranny;  plenty  into  intemperance  ; 
and   continued  prosperity,  into  a  careless  spirit,  and 
into  a  neglect  and  forgetfulness  of  God  :  so  afflictions 
of  all  kinds,  though  tor  the  present  they  are  grievous, 
have  naturally  a  tendency  in  the  end  to  lead  men  into 
sober  thoughts  and  considerate   counsels  ;  to  wean 
them  from   the   numerous  vanities  and  follies  of  the 
world;  and  to  amend  the  habit  and  temper  of  their 
minds,  by  addicting  them  to  the  expectation  of  a  bet- 
ter and  more  lasting  state.    Do  not  therefore  conclude, 
because  God  suffers  you  to  fall  into  many  difficulties 
and  afflictions ;  because  you  are  pressed  with  hard  and 
pinching  circumstances  ;  because  you  are  visited  with 
sad  and  grievous  losses,  or  with  long  and  painful  sickness, 
or  with  the  death  or  miscarriage  of  your  nearest  rela- 
tions, or  the   like  heavy  misfortunes:  do  not,  I  say, 
conclude  from  this,  that  God  is  angry  with  you,  or  that 
he  hath  no  kindness  for  you.     The  best  of  his  children 
he  thinks  fit  to  exercise  in  this  way,  for  the  trial  and 
improvement  of  their  virtue,  for  the  exercise  of  their 
patience,  for  the  correction  of  their  faults,  and  for  purg- 
ing them,  that  they  may  bring  forth  more  and  more 
fruit,  till  they  arrive  at  eternal  rest  and  glory  :  which 
glory  we  can  no  more  inherit  without  patience,  than 
without  an  unfeigned  faith  and  repentance.     Yet 

We  are  convinced  by  observation,  that  few  bear  af- 
flictions with  due  resignation  ;  for  the  man  who  is 
touched  in  his  reputation  declares  how  willingly  he 
Avould  submit  to  any  other  affliction  that  could  befall 
him,  but  is  not  able  to  bear  injurious  reflections  : 
the  man  who  is  confined  to  his  bed,  complains  that  his 
distemper  makes  him  impatient  and  discontented,  and 
prevents  the  practice  of  several  good  works  he  designed, 
if  free  from  his  illness.  Again,  we  may  observe  a 
woman  with  a  perverse  husband,  and  disobedient  chil= 


(Df  <ei)n.fiftian  JDaticncc,  447 

dren,  declaring  that  she  would  suffer  willingly  any 
bther  affliction,  except  that  which  lies  upon  her;  which 
she  imagines  can  only  serve  to  increase  her  misery  both 
in  this  and  the  next  world.  And  indeed,  every  body 
seems  willing  to  exchange  their  present  cross  for  ano- 
ther, and  must  think  themselves  unhappy  in  the  par* 
ticular  sort  of  their  sufferings  ;  which  discontent  ren- 
ders their  minds  always  unquiet, and  their  management 
unreasonable  :  for  without  doubt  God  sends  or  per- 
mits that  affliction ;  it  does  not  spring  out  of  the  grounds 
we  must  not  determine  what  God  ought  to  do  to  us. 
It  is  able,  in  truth,  to  draw  tears  from  one's  eyes  seri- 
ously to  reflect  upon  the  sad,  deplorable,  calamitous 
condition  of  a  great  part  of  mankind  in  this  world; 
to  exhibit  to  our  minds  that  dismal  scene  of  things  that 
are  every  day  presented  to  our  eyes :  here  are  some 
languishing  under  a  long  and  tedious  distemper,  unfit 
for  all  the  functions,  and  incapable  of  any  of  the  enjoy- 
ments of  life  :  others  roaring  out  for  the  extremity  of 
torture  they  suffer  from  the  stone,  or  gout,  or  an  ulcer 
or  a  broken  limb,  or  some  such  other  tormenting  ac- 
cident j  others  mourning  for  the  loss  of  a  dear  parent, 
on  whom  they  depended  ;  on  the  death  of  a  child,  who 
was  the  stay  and  comfort  of  their  age  :  others  fretting 
for  the  disgraceful  circumstances  they  are  fallen  into 
from  a  high  fortune  :  others  even  heart-broken  for  the 
poverty  to  which  they  are  reduced  through  the  profuse- 
ness  of  their  lives,  or  the  misadventure  of  trade,  or  the 
ruins  of  a  fire,  or  the  calamities  of  a  war :  others 
groaning  under  the  whips  and  stings  of  an  awakened 
conscience,  being  filled  with  horror  and  despair,  from 
the  sense  of  their  crimes,  and  the  apprehensions  of  the 
vengeance  of  God  in  the  other  world.  Yet  we  ought 
not  to  prescribe  to  him  the  particular  cross  he  shall 
lay  upon  us.  Such  thoughts  must  be  banished  from 
our  mind,  and  we  must  receive  the  cross  which  he 
sends  us,  with  submission  ;  and  though  it  be  not  what 
we  would  have  chose  for  ourselves,  we  must  obev  :  it 
is  sufficient  that  it  comes  from  God,  The  meaning 
is,  God  hath  so  balanced  and  mixed  adversity  and 
prosperity  together,  that  a  man  upon  a  review  of  the 


whole,  upon  a  full  and  impartial  estimate  of  things, 
should  have  no  just  ground  to  arraign  the  conduct  of 
Providence ;  but  shall  find  he  has  had  more  good  for- 
tune than  he  deserved,  and  as  much  as  was  beneficial 
to  him  ;  and  no  more  ill-fortune  than  was  necessary 
to  correct  his  faults,  moderate  his  affections,  and  exer- 
cise his  virtues.     Therefore 

Let  us  be  careful   that  the  exercise  of  our  patience 
be  lasting  ;  that  it  be  a  fixed  habit,  and  not  by  starts ; 
in  great  as  well  as  in  less  trials  j  and  in  small  as  well 
as  in  great ;  for  sometimes  impatience  breaks  out  upon 
triflingoccasions,atter  long  patience  in  great  and  shock- 
ing calamities  ;  and  let  it  be  unconquerable  in  uncom- 
mon trials,  as  well  as  in  those  to  which  we  have  been 
used.     The  great  difficulty  is  to  act  and  think  in  some 
measure  above  the  world,  while  poverty  exposes  us  to 
the  neglect  and  contempt  of  it ;  to  scorn  to  build  our 
fortunes  on  the  ruins  of  our  probity  ;  to  despise  the  lit- 
tle injuries  we  receive,  and  to  pity  the  little  men  that 
do  them  ;  little  I  mean  in  themselves,  and  in  the  eye  of 
reason ;  though  they  may  be  very  great  in  the  eye  of  the 
world,  and  perhaps  much  greater  in  their  own  eyes. 
A  good  conscience  is  a  perpetual  source  of  joy  and 
comfort;  it  gladdens  the  heart,  cheers  and   refreshes 
the  soul,  and  fills   the  mind  with  a  constant  serenity 
and  cheerfulness,  which  is  infinitely  to  be  preterred  be- 
fore the  noisy  mirth  of  fools  and  madmen.     He  that 
is  possessed  of  this  inestimable  jewel,  has  a  treasure 
greater  than   all  the  riches  of  the  world ;  a  treasure, 
which  he  always  carries  about  with  him,  and  which 
neither  the  malice  of  the  devil,  nor  the  wickedness  of 
men  can  rob  him  of;  and  so  long  as  he  retains  this 
fund  of  joy  and  comfort,  he  can  never  be  truly  mise- 
(a.b\€j  unless  he  is  wretchedly  w'anting  to  himself. — 
For  as  a  s[ood  conscience  gives  a  relish  to  all  outward 
enjoyments,  so  it  abates  and  takes  off  the  edge  of  the 
sharpest  afflictions ;  and  not  only  enables  a  man  to 
bear  up  under  present  evils,  but  fortifies  him  against 
the  dread  and  apprehension  of  future  ones  :   it  arms  a 
man  with  courage  and  resolution,  and  gives  him  such 
a  firmnessand  presence  of  mind,  and  makes  him  able 


€)f  5i»^P^tintcc»  449 

to  endure  the  greatest  shock.  Happy  will  it  be,  if 
our  Master  finds  us  in  such  a  frame  at  his  coming-, 
whefiever  it  shall  be  that  he  callcth  us  to  render  an 
account  of  our  thoughts^  words,  and  deeds. 

Such  patience,  as  this,  is  its  own  reward ;  and  im- 
patitnct  is  its  own  punishment;  because  it  lays  aside 
the  man,  and  sets  up  the  brute,  or  the  devil  :  leads  us 
to  act  a  foolish  or  an  outrageous  part,  and,  instead  of 
abating,  increases  our  sufferings.  Our  burden  is  light- 
ened by  patience  :  whereas  impatience,  which  pierces 
the  heart  through  with  so  many  sorrows,  doubles  it. 
Complaints,  murmurings,  impatience,  and  discontent 
offend  God,  and  rob  us  of  the  profit  and  advantage  of 
our  sufferings  for  his  name.  They  that  submit  with 
resignation,  their  virtue  increases  j  but  they  that  mur- 
mur, their  sufferings  only  serve  to  increase  those  that 
are  reserved  for  them  in  the  world  to  come.  There- 
fore bear  with  patience  and  do  not  make  yourself 
doubly  miserable.  It  is  scarce  credible,  that  any  man 
can  be  hardy  enough  to  complain  against  God,  or  dare 
to  find  fault  with  that  providence  he  ought  to  adore 
and  be  thankful  for  :  yet  some  insinuate  that  he  is  se- 
vere ;  that  he  seems  to  abandon  them  ;  that  they  do 
not  deserve  the  treatment  they  receive :  and  some 
carry  their  discontent  so  high,  as  to  break  out  into  des- 
perate expressions.  Such  people  can  never  be  con-- 
vinced,  that  God  is  a  kind  and  indulgent  father,  who 
chastises  his  children  for  their  good  ;  that  he  is  a  char- 
itable physician,  who  prescribes  bitter  and  distasteful 
remedies  for  the  recovery  of  their  health ;  and  conse- 
quently live  without  faith,  without  which  there  is  no 
salvation.  So  the  impatient  man  becomes  his  own 
tormentor,  and  perplexes  himself  by  needless  discon- 
tents and  inquietudes;  he  becomes  insupportable  to 
himself,  robs  his  own  soul  of  peace  and  quietness,  and 
introduces  passion  :  under  which  ill  habit  of  mind  we 
should  not  presume  to  reply,  or  undertake  any  thing 
of  consequence ;  because  it  clouds  and  renders  the 
understanding  incapable  of  acting  tor  our  good. 

In  such  cases  let  the  smoke  fly  off,  the  troubled  water 
settle  and  you  will  discover  what  reason  requires  from 


450  C^c  XO^oit  Dutp  of  )i$!^an 

you.  ^Vlien  you  find  your  anger  boil,  retire,  change 
the  disGourse,  or  impose  upon  yourself  in  an  obstinate 
silence.  There  are  some  who  take  things  so  much  to 
heart,  and  so  highly  resent  the  least  thing  that  has  been 
done  against  them,  that  they  make  forgiveness  a  diffi- 
cult work;  whereas  it  is  both  our  duty  and  interest. 
All  triHes  ought  to  be  despised  ;  for,  if  we  dwell  upon 
them,  our  imagination  will  increase  them;  and  the 
more  we  think  upon  them,  they  will  appear  the  more 
intolerable.  Patience  is  the  only  means  to  disarm  this 
enemy;  besides,  it  pleases  and  honours  God,  and 
keeps  us  in  a  posture  to  receive  a  deliverance  from 
our  troubles,  or  the  accomplishment  of  our  hopes. — 
Those,  that  are  continually  complaining  that  things 
run  cross ;  that  the  world  is  much  worse  than  it  should 
be ;  have  very  great  reason  to  complain,  that  there  is 
one  individual  person  in  it  much  worse  than  he  should 
be  ;  who  cannot  bear  the  accidents  of  life  with  tole- 
rable patience,  nor  look  upon  mankind  with  common 
charity.  Men  are  uneasy  in  themselves,  and  then, 
shift  the  blame  off  from  themselves  upon  the  persons 
they  converse  with,  and  the  times  and  places  they 
live  in. 

VI.  Of  Self-Denial 

The  other  duty  above  mentioned  is  Self-Denia£, 
or  a  willingness  to  quit  all  earthly  comforts,  even  life 
itself,  and  to  undergo  the  grea'test  hardships,  though 
they  end  in  death,  rather  than  out  of  a  fondness  to  this 
world  to  do  any  thing  contrary  to  the  religion  of  Je- 
sius  Christ;  that  taith  which  was  once  delivered  to  the 
saints.  Because  this  is  the  only  method  to  secure  the 
blessings  of  eternal  glory;  for,  if  we  deny  him  before 
men,  he  will  deny  us  before  his  Father,  who  is  in  hea- 
ven choosing  rather  to  suffer  affliction  with  the  people 
of  (lod,  than  to  enjoy  the  pleasures  of  sin  for  a  season : 
which  scripture  in  a  larger  sense  comprehends  the  de- 
nying our  innocent  appetites,  whenever  they  prove  to 
be  the  means  to  hinder  our  practice  of  the  greater  acts 
'  of  mortitication. 


Of  Cljd^tian  jfaitlj*  45 1 

The  denial  of  our  innocent  appetites  is  instrumental 
in  mortifyin<T  our  sinful  desires  and  disobedient  afTec  • 
tions ;  because,  if  we  gratify  them  in  all  things,  where 
we  lawfully  may,  they  will  by  long  use  and  indulgence 
acquire  a  greater  power  over  us,  and  then  it  may  be 
a  difficult  task  to  deny  them  any  thing :  for  our  ap- 
petites make  no  difference  between  an  innocent  and 
a  sinful  enjoyment,  they  are  only  moved  by  pleasure  ; 
so  that  if  we  will  be  sure  to  conquer  and  subdue  them 
in  all  instances  that  are  sinful,  we  must  take  care  that 
they  grow  not  strong  upon  us  in  any  particulars.  And 
therefore  it  is  represented  in  scripture,  by  forsaking 
father  and  mother,  by  hating  wife  and  children,  by 
denying  brother  and  sister,  by  quitting  all  that  we 
have,  by  laying  down  our  liv^s,  and  bearing  the  cross 
of  Christ.     And 

We  are  engaged  by  many  and  great  advantages  to 
practice  this  christian  virtue ;  for  God  hath  promised  to 
assist  and  support  us  by  his  holy  spirit  in  the  discharge 
of  this  difficult  duty  j  he  hath  been  graciously  pleased 
to  assure  us,  that  he  will  reward  the  practice  of  it  with 
greater  degrees  of  eternal  happiness  :  and  nothing  can 
be  more  reasonable,  than  to  part  with  things  of  small 
value,  for  things  infinitely  greater.  Moreover,  the 
blessed  Jesus,  who  requires  it  trom  us,  hath  given 
us  the  greatest  example  of  self-denial  that  ever  was, 
and  that  in  pity  and  kindness  to  us,  and  wholly  for 
our  benefit  and  advantage  :  that,  when  we  have  paid 
the  tribute  of  nature  here,  he  may  receive  us  through 
the  gate  of  death  into  the  mansions  of  eternal  blis*? 
hereafter, 

VII.  Of  Christian  Zeal.     . 

Having  laid  before  you  the  respective  duties  toward 
God,  oti7'  neighbouVy  and  ourselves ^Xo^cihcx  with  their 
opposite  sins  and  the  means  to  practise  the  one,  and 
to  avoid  the  other  j  I  shall  now  exhort  you  to  be 
zealous  in  the  faith,  and  to  be  continually  labouring  to 
enrich  your  souls  with  virtue,  and  as  much  as  in  you 
lies  to  root  out  nil  vice,  ngt  only  from  your  own  hearts 


452  €i}C  3t?ljo(e  E^iitp  of  ^mx> 

but  wherever  it  is  in  your  power  either  by  example  or 
authority.  This  is  our  duty  ;  yet,  Hke  all  other  chris- 
tian virtues,  it  being  often  misused,  I  shall  endeavour  to 
describe  what  that  zeal  is  so  necessary  to  all  men.  Zeal 
is  an  earnest  concern  for,  or  against  something,  and  a 
close  pursuit  of  it ;  and  is  in  its  own  nature  indifferent 
like  the  rest  of  the  passions  :  but  good  or  bad,  accord- 
ing to  the  object  and  degree  thereof.  It  is  used  in  the 
holy  scriptures,  in  a  ^oo^  sense,  when  applied  to  those 
things  where  the  honour  of  God  and  the  salvation  ot 
men's  souls  are  concerned ;  but  in  a  had  sense,  when 
applied  to  a  furious  spirit  of  persecution,  and  to  such 
contentions  and  divisions  as  produce  wrath  or  envy.  So 
christian  zeal  is  right  in  respect  of  its  object,  if  what 
we  contend  for  be  certainly  and  considerably  good, 
and  what  we  oppose  be  certainly  and  considerably 
evil ;  if  the  measure  and  degree  of  it  be  proportioned 
to  the  good  or  evil  of  things,  for  which  it  is  concerned  j 
if  it  be  pursued  and  prosecuted  by  lawful  and  war- 
rantable means  ;  since  no  zeal  for  God  and  his  glory, 
or  for  his  true  religion,  will  justify  the  doing  of  that, 
which  in  itself  is  evil  or  unjust.     Thus 

Zeal  becomes  evil,  when  we  violently  contend  for 
any  doctrine  that  is  erroneous,  and  are  more  earnestly 
concerned  for  the  externals  of  religion,  than  for  solid 
and  real  goodness,  which  they  are  designed  to  work 
in  us ;  when  it  betrays  us  to  the  breach  of  any  of  God's 
laws,  in  order  to  promote  his  glory  and  create  divisions, 
and  schisms  in  the  christian  church  ,  as  also  when  we 
prosecute  even  truth  itself,  without  that  meekness  and 
charity,  which  are  a  part  of  the  character  of  the  good 
christian.  And  we  have  the  more^reason  to  take  care 
how  we  govern  our  zeal,  because  that  Moses  himself, 
distinguished  for  his  meekness,  when  zealous  for 
God,  at  the  waters  of  Meribah,  was  so  provoked,  that 
he  spoke  unadvisedly  with  his  lips  3  so  that  if  our  zeal 
for  God  be  not  well  tempered,  we  may,  with  that 
great  prophet,  break  the  tables  of  the  law,  and  throw 
them  out  of  our  hands  with  zeal  for  their  preserva- 
tion. 

Our  zeal  should  be  shown,  not  by  fire  and  faggotj 


<S^f  €j)ri0tian  EcaL  45 s 

and  excommunications  threatened  against  those  we  sup- 
pose to  pervert  or  mistake  the  word  of  God  j  but  by  ear- 
nest prayer  to  God  for  their  conversion,  that  he  would 
bring  into  the  way  of  truth  all  such  as  have  erred  and  are 
deceived:  by  showing  such  kindness  to  their  persons  as 
may  dispose  them  to  receive  the  impressions  of  those  ar- 
guments, that  we  should  offer  with  meekness  for  their 
amendment:  by  abstaining  from  all  reproachful  and  bit- 
ter reflections,  which  prejudice  them  against  the  truth:  by 
exercising  all  acts  of  charity  toward  them,  which  is  the 
only  moderation  due  to  those  that  differ  from  us  in  reli- 
gious matters,  without  yielding  any  necessary  points  of 
faith,  by  too  much  complaisance;  for  though  we  should 
behave  to  them  as  brethren  in  kindness  and  gentleness, 
yet  we  rnust  not  imitate  their  ways,  but  be  followers  of 
the  Lord,  and  oppose  firmness  in  the  faith  to  their  errors. 
Yet  when  they  lie  under  the  censures  of  the  church,  wc 
should  keep  at  a  distance  from  their  conversation;  which 
is  but  reasonable,  that  when  all  methods  have  been  used 
for  their  recovery,  we  may  be  careful  to  avoid  any  infec- 
tion. Yet  rigorous  corporal  punishments,  and  inflic- 
tion of  death  upon  these  accounts,  appear  contrary  to  the 
spirit  of  the  christian  religion,  and  inconsistent  with  many 
of  the  chief  principles  thereofj  seeing  that  the  gospel 
of  our  Saviour  engages  us  to  show  meekness  to  all  men, 
and  universal  love  and  good  will  even  to  our  enemies. 
From  which  it  must  follow,  that  no  difference  of  reli- 
gion, nor  any  pretence  of  zeal  for  God,  can  justify  a 
spirit  full  of  rage,  malice,  and  vengeance. 


SUNDAY  XVII. 

Of  deain,  being  common  hut  uncertain  as  to  time^ 
and  advantageous  to  all  men.  11.  Ilotv  ice  should 
number  our  days:  and  of  repentance  and  habitual 
preparation  for  deatlu  III.  Of  the  hindrances  of 
a  good  preparation,  zvith  advice  for  the  disposal  of 
our  zvorldly  affairs ^a  disregard  of  the  world,  patience 
in  sickness,  submission  to  God's  will,  and  of  the  as- 
sistance of  a  minister.  IV.  In  what  the  death  of 
the  righteous  and  the  length  of  man's  life  consist; 
including  the  advantages  of  piety,  and  the  disad- 
vantages of  a  long  life.  V.  Of  the  means  to  im- 
prove our  lives,  and  of  a  middle  state.  VI.  TJie 
several  reasons  zvhij  death  is  terrible  both  to  the  na- 
tural and  to  the  spiritual  man;  and  zvhy  many  de-^ 
sire  to  live  long  in  this  zvorld.  Vll.  Of  the  height 
of  christian  perfection,  and  the  danger  of  delaying 
our  turning  to  God, 


I.  Of  Death. 


N< 


OW  all  these  instructions,  by  which  I  have  endea- 
voured to  enforce  the  Whole  Duty  of  Alan  (which,  as 
you  have  been  taught  under  their  particular  heads,  con- 
sists in  a  lively  faith  in  God  the  Father  through  Jesus 
Christ,  his  only  Son  our  Lord,  and  a  perfect  obedience 
to  his  commands,  revealed  to  mankind  in  the  gospel) 
are  intended  as  so  many  guides  through  the  rugged  paths 
of  this  troublesome  and  sinful  world  to  the  confines  of 
eternal  glory;  and  as  so  many  timely  supports  against 
the  anxiety,  sorrow,  and  temptations,  which  attend  man- 
kind, when  death  calls  us  from  the  stage  of  this  life ,  so 
now  observe  that 

Death  is  no  more  than  a  separation  of  the  soul  and 
body :  the  soul  returns  into  the  hands  of  God  its  crea- 
tor, and  the  body  to  dust,  of  which  it  was  made;  not  that 
by  dying  we  cease  to  live ;  for  our  souls  are  of  an  im- 


€f)c  ^t&bantagc^  of  JDcatfj*  45i> 

mortal  nature,  and  our  bodies  shall  be  raised  incorrupti- 
ble. This  death  is  entailed  on  all  by  our  first  parents, 
for  in  Adam  we  all  die;  it  is  a  sure  debt  which  we  must 
all  pay  in  our  corrupt  state;  and  the  daily  examples  of 
mortality  are  constant  proofs  that  death  is  not  far  from 
every  one  of  us:  for,  as  the  Psalmist  observes,  the  days 
of  our  age  are  threescore  years  and  ten,  and  if  by  reason 
of  strength  they  be  fourscore  years,  yet  is  their  strength 
then  but  labour  and  sorrow;  so  soon  passeth  it  away 
and  we  are  gone !  This  is  the  ordinary  period  of  human 
life,  when  it  is  spun  out  to  the  greatest  length:  and  there- 
fore within  this  term  we  may  with  reason  expect  to  die. 
Yet 

How  much  of  this  time  we  shall  run  out ;  how  soon  or 
how  late  we  shall  die,  we  know  not;  for  we  see  no  age 
exempted  from  death:  we  see  some  expire  in  the  cradle; 
others  in  the  heat  and  vigour  of  youth;  and  others  out- 
living their  families  to  a  decripit  old  agc;  and  a  great 
many  are  often  surprised  by  death,  when  they  least  think 
thereof:  this  should  convince  us,  that  the  time  of  our 
death  is  a  secret  belonging  unto  God,  and  therefore  hid- 
den from  our  sight.  Not  that  God  has  determined  how- 
long  every  man  shall  live,  by  any  absolute  decree;  that 
is  restrained  by  no  condition ;  yet  if  a  sparrow  docs  not 
fall  to  the  ground  without  our  Father,  much  less  shall 
man  die  without  his  appointment  or  permission;  a  spe- 
cial providence  appears  as  well  in  the  death  as  in  the 
birth  of  every  one  that  is  born  of  a  woman.  So  we  are 
taught  that  no  man  can  destroy  himself,  but  by  God's 
leave;  nor  can  any  disease  kill,  but  when  God  pleases; 
neither  can  any  mortal  accident  befall  us  without  God's 
appointment.  The  plague,  the  pestilence,  the  famine, 
and  the  sword  fulfil  the  will  of  the  Lord,  and,-  by  his  par- 
ticular commission,  execute  his  vengeance  upon  the  ob- 
stinate and  the  wicked  doer ;  and,  on  the  contrary,  the 
most  savage  rage  and  fury  of  man  cannot,  without  God's 
particular  permission,  take  away  our  lives. 

This  lays  us  under  a  perpetual  obligation  to  serve 
God,  and  to  please  him  in  all  our  ways ;  this  secures  us 
from  all  dangers,  and  the  fears  thereof:  and  this  is  an 
assurance  of  our  hope,  that  God  will  hear  our  petitions,. 


when  we  pray  for  the  deliverance  of  ourselves  or  our 
friends  from  danger,  trouble,  sickness,  or  temptation. 
This  should  make  us  as  willing  to  part  with  this  veil  of 
flesh  as  to  seek  for  a  remedy  to  remove  a  film  from  the 
eyes  of  our  body.  Was  death  more  intolerable  than  the 
afflictions  which  daily  pursue  human  nature  j  were  the 
comforts  and  pleasures  of  this  life  more  desirable  and 
happy  in  their  consequences  than  what  God  has  reserved 
for  his  servants,  and  his  children  by  adoption  in  Christ 
Jesus ;  both  the  rich  and  the  poor,  both  the  easy  and 
heavy  laden,  might  pray  for  a  longer  continuance  upon 
earth:  but  through  death  and  the  grave  we  must  pass, 
before  v/e  can  enjoy  perfect  happiness. 

Thus  God's  wisdom  and  goodness  is  wonderfully  dis- 
played in  reserving  to  himself  the  number  of  our  days ; 
for  such  a  knowledge  in  man  could  be  no  means  of  mak- 
ing his  present  state  more  conformable  to  the  gospel  of 
Christ  J  where  the  heart  is  so  hardened  against  those 
means  of  salvation  which  God  has  appointed,  when  it 
is  not  sure  of  living  a  moment  longer :  and  should  God 
vouchsafe  to  reveal  to  any  one,  that  his  life  is  confined 
within  the  narrow  bounds  of  one  short  night,  or  limited 
to  the  end  of  fifteen  years,  it  would  chill  the  blood  and 
sink  the  spirits  of  the  strongest  man ;  and  the  pleasures 
and  comforts  of  his  remaining  life  would  be  overcast,  as 
of  one  under  sentence  of  death  without  hopes  of  a  re- 
prieve.    x\nd, 

Should  young  men,  who  are  cut  off  in  the  midst  of 
their  hopes  to  live  a  Ions;  life,  know  the  certain  time  of 
their  death,  they  being  certain  that  twenty  or  thirty  years 
were  to  be  the  extent  of  their  life,  they  would  never 
trouble  themselves  in  the  pursuit  of  trades  and  learning, 
or  concern  themselves  with  this  world  any  more,  than 
just  to  live  so  long  therein.  This  would  be  a  certain 
means  to  thin  the  nurseries  of  arts  and  sciences:  none 
would  toil  and  labour,  did  they  know  that  the  product 
thereof  would  so  soon  be  taken  from  them  by  death; 
nor  is  it  reasonable  to  think,  that  any  parent  would  be  at 
so  great  expencc  as  attends  a  child's  instruction  in  the 
languages,  arts,  and  sciences,  if  he  knew  that  he  must 
die  as  soon  as  he  had  attained  knowledge  in  them.    In  a 


word,  such  a  knowledge  of  the  certain  time  of  our  death 
would  be  an  insupportable  mischief  to  all  communitiesj 
and  destroy  half  of  the  world,  by  destroying  the  indus- 
try and  improvement  of  half  mankind.     But 

The  searchers  of  unrevealed  knovv'ledge  urge,  that 
these  inconvenicncies  to  society  are  superceded  by  the 
great  advantages  which  may  follow  from  a  certain  know- 
ledge of  the  precise  time  of  our  death:  as  namely,  say 
they,  it  would  prompt  many  yoting  men  to  spend  their 
days  in  piety  and  devotion,  and  to  make  the  next  world 
their  care ;  and  thereby  secure  the  salvation  of  many 
thousands,  who  are  now  eternally  ruined  (not  by  want  of 
this  knowledge,  but)  by  youthful  lusts  and  vanities.    But 

Is  not  this  arguing  like  the  rich  man  in  the  gospel, 
who  being  in  torment,  begged  that  Abraham  would  send 
Lazarus  from  the  dead  to  persuade  his  bretliren  to  re- 
pentance? and  should  not  they  therefore  receive  Abra^- 
ham's  answer?  They,  who  live  in  this  world,  are  taught 
by  God's  holy  word,  that  their  time  is  short  in  this  world ; 
that  man  that  is  born  of  a  woman  has  but  a  short  time 
to  live;  and  when  de'ath  brings  them  before  the  judg- 
ment seat  of  Christ,  that  they  shall  be  judged  accord- 
ing to  their  behaviour,  toward  God  and  man  in  this 
world:  so  that  they  who  have  done  good  shall  go  into 
life  eternal,  and  they  that  have  done  evil,  into  eternal 
fire:  and  consequently,  if  they  did  not  know  the  certain 
time  of  their  death,  ihey  would  live  and  die  as  bad  as 
they  do  now  in  the  state  of  uncertainty:  for,  if  they  will 
not  hear  Moses  and  the  prophets,  neither  will  they  be 
persuaded  though  one  arose  from  the  dead.  Wherefore 
although  it  cannot  be  denied,  but  that  the  heat  and  extra- 
vagancies of  youth  might  be  sooner  corrected,  and  hea- 
ven and  hell  more  exactly  represented  by  this  means; 
yet  God  does  not  think  fit  to  do  either;  because  it  offers 
too  much  force  and  violence  to  the  freedom  of  man's 
will.  It  should  be  considered,  that  our  abode  upon  earth 
is  a  state  of  probation:  we  are  created  to  live  virtuous 
lives;  to  reverence  our  God;  and  to  conquer  the  world, 
the  flesh,  and  the  devil,  by  the  power  ot  faith:  and  there- 
fore as  God  hath  set  before  us  both   good  and  evil,  and 

^vill  enable  us  to  choose  the  good,  he  will  not  force  any 

3  ^l 


458  €|)c  Wt^Glc  ^nt^  of  jai^mt 

man:  he  has  given  the  gospel  for  our  trial  and  discipline: 
and  if  the  certain  hopes  and  fears  of  another  world,  and 
the  uncertainty  of  our  living  here,  revealed  by  his  word, 
will  not  conquer  these  flattering  temptations,  and  make 
men  seriously  religious,  as  those  who  must  certainly  die, 
and  go  into  another  world,  and  they  know  not  how  soon, 
God  will  not,  and  is  not  in  justice  bound  to  try  whether 
the  certain  knowledge  of  tiieir  death  will  make  them 
wise  unto  salvation.  It  is  sufficient  reason  for  young 
men  to  expect  death,  and  to  prepare  for  it  in  the  days  of 
their  youth,  when  they  are  convinced  by  thousands  of 
examples  that  they  may  die  young :  therefore  if  they 
will  venture,  and  eternally  miscarry  by  their  wilful  delays, 
they  must  take  their  chance,  and  not  say,  they  had  no 
warning  of  dying  young.  The  merciful  God  will  accept 
of  repenting  prodigals  j  he  wills  not  the  death  of  a  sin- 
rier,  but  rather  that  he  be  converted  and  livej  yet  he  can- 
not in  justice  encourage  us  in  sin,  by  giving  us  notice  of 
the  hour  of  our  death,  which  would  only  serve  to  put 
dff  our  repentance,  till  death  stares  us  in  the  face,  which 
is  the  worst  time  for  so  weighty  ahd  important  a  work. 
And, 

As  there  is  found  no  reason  in  favour  of  youth,  neither 
can  there  be  any  assigned,  why  this  knowledge  should  be 
granted  to  old  age :  on  the  contrary,  we  may  now  ob- 
serve, while  life  and  death  is  in  this  state  of  uncertainty, 
that  the  very  flattering  ourselves  with  the  hopes  of  a  long 
life  is  apt  to  make  us  too  desirous  of  a  continuance  there- 
of: this  is  often  found  to  weaken  the  hopes  and  fears  of 
the  next  world,  by  removing  it  at  too  great  a  distance 
from  US;  and  to  encourage  men  to  live  in  sin,  while  they 
imagine  that  they  have  time  enough  before  them  to  in- 
dulge their  appetites,  to  repent  of  their  ofl'ences,  and  to 
make  their  peace  with  God  before  they  die:  and  if  the 
uncertain  hopes  of  this  undo  so  many,  what  can  be  ex- 
pected from  the  certain  knowledge  thereof  ?  It  may  be 
feared,  that  even  tiiey,  who  are  too  wise  to  be  imposed 
upon  by  such  uncertain  hopes,  might  be  conquered  by 
the  certain  knowledo;e  of  the  distant  time  of  their  death. 
For  such  a  fore-knowledg€  would  take  off  all  restraints 
from  men ;  who,  how  wicked  soever  thev  might  be- 


€0c  311tibiinta0c.0"  of  SDcatij,  459 

knowing  that  they  could  never  be  surprised  by  death, 
would  naturally  give  a  free  scope  to  their  vicious  inclina- 
tions; and,  besides,  it  would  destroy  one  great  motive  to 
obedience,  as  it  is  written,  The  fear  of  the  Lord  pro- 
longeth  days,  but  the  years  of  the  wicked  shall  be  short- 
ened ;  or,  the  wicked  shall  not  live  out  half  their  days. 
Which,  and  the  like  promises  and  threatenings,  must  be 
struck  out  of  the  Bible,  should  it  be  revealed  to  every 
man  how  long  he  has  to  live.  And  whereas  now  public 
calamities,  plague  and  famine  and  the  sword,  alarm  a 
wicked  world,  summon  men  to  repentance,  and  reclaini 
sinners]  and  sometimes  a  dangerous  or  painful  fit  of  ill- 
ness awakens  men  to  an  abhorrence  of  their  former  wickr 
ednesses,  and  settles  in  their  hearts  a  true,  sincere,  and 
contmuing  repentance;  those  means,  by  which  the  good- 
ness of  God  exhorts  us  to  turn  unto  him,  would  all  prove 
insufficient,  did  men  know  the  certain  end  of  their  \'\(<t; 
and  that  they  should  not  die  under  any  of  those  public 
judgments,  or  be  bowed  down  to  the  grave  by  their  pre- 
sent distempers.     Therefore, 

Let  us  thank  the  Almighty,  that  he  has  hidden  the 
hour  of  our  death  from  our  mortal  eyes,  and  so  improve 
the  uncertainty  of  our  lives,  as  God  did  intend  we  should, 
in  a  constant  watchfulness  against  sin,  and  in  an  early 
and  persevering  course  of  virtue;  that  when  we  shall  de- 
part out  of  this  world,  we  may  be  judged  worthy  of  life 
everlasting.  And  let  us  confess  without  wavering,  that 
to  know  when  we  shall  die  would  serve  no  good  end,  but 
would  only  tend  to  increase  the  too  luxuriant  wicked- 
ness of  mankind;  which  is  a  sufficient  vindication  of  the 
wisdom  of  God,  who  has  reserved  to  himself  the  know- 
ledge of  that  pardcular  time,  when  man  shall  be  called 
from  time  to  eternity. 

Seeing  then,  we  are  certain,  that  we  cannot  live  above 
threescore  or  fourscore  years,  or  some  few  years  over  or 
under,  we  should  not  extend  our  hopes,  expectations,  and 
designs  beyond  this  time,  which  God  has  fixed  for  the 
conclusion  of  our  abode  upon  earth.  And,  as  we  ought 
not  to  live  as  if  we  were  immortal  creatures  who  never 
die:  so  it  is  unreasonable  for  us  to  trouble  ourselves 
abouc  this  world,  longer  than  wc  are  like  to   continir- 


460  €fjc  W^oU  ^utp  of  ^an. 

therein.  Did  men  only  consider  how  long  they  may  or 
can  live,  and  set  bounds  to  their  necessary  provisions 
here  upon  earth,  they  might  see  some  end  of  their  la- 
bour, cares,  and  riches,  and  ot  adding  house  to  house^ 
and  field  to  field:  whereas  in  the  present  practice  of  cov- 
etous nature,  mankind  drudge  on  to  the  last  moment  they 
have  to  live,  heaping  up  riches,  without  knowing  who 
shall  gather  them;  or  as  if  their  lives,  and  their  enjoy- 
ments of  them,  were  also  never  to  have  an  end.  I  allow 
that  a  competent  provision  for  children  is  a  just  reason 
to  continue  our  industry,  though  we  have  enough  for  the 
natural  course  of  our  own  lives;  but  to  labour  to  leave 
them  rich  is  rather  an  excuse  than  a  reason;  because 
great  riches  are  often  the  child's  misfortune,  who,  not 
being  trained  up  in  the  paths  of  righteousness,  has  been 
too  much  pampered  in  the  ways  of  the  world;  whereas 
it  is  the  piety  of  parents,  which  entails  a  blessing  on  their 
posterity;  and  an  industrious  and  virtuous  education  is 
a  better  inheritance  for  children  than  a  great  fortune. 
Nay,  it  is  observed,  that  men,  who  are  so  intent,  to  the 
very  last  stage  of  their  life,  to  increase  their  estates,  sel- 
dom do  it  for  any  other  reason,  but  to  gratify  their  own 
insatiable  thirst,  which  is  to  hoard  up  riches  for  a  time 
when  they  cannot  enjoy  them,  and  to  provide  for  their 
own  living  in  this  world  a  much  longer  time  than  they 
know  they  can  possibly  live  therein.     But 

11.  Hozu  to  number  our  days. 

As  God  has  vouchsafed  to  reveal  to  us  the  common 
end  of  human  lite,  we  should  so  number  our  days,  as 
to  apply  our  hearts  unto  wisdom  ;  to  observe  tlie  con- 
tinual waste  of  our  lives,  and  how  they  daily  draw  to 
an  end.  Before  we  can  attain  that  happiness  which 
Christ  has  purchased  for  us,  we  must  prepare  ourselves 
for  a  holy  and  happy  death  ;  in  which  we  ought  to 
use  the  greatest  care  and  caution  ;  because  a  mistake 
in  this  matter  is  never  to  be  recalled.  Men  can  die 
but  once  ;  and  death  will  certainly  translate  us  to 
endless  joys,  or  consign  us  to  everlasting  torments  j  so 


ipobj  to  mimfccr  our  ^ai^^.  46 1 

that  nothing  can  be  wiser  than  to  take  such  measures 
as  may  prevent  the  one,  and  secure  the  other. 

Consider  this,  all  ye  that  forget  God,  lest  he  pluck 
you  away,  and  there  be  none  to  deliver  you  :  consider 
it  before  all  opportunities  of  reconciling  yourselves  to 
an  offended  God  shall  be  taken  away,  and  the  door  of 
hope  shall  be  forever  shut  against  you.  Listen  to  the 
threatenings  of  God's  holy  word,  the  admonitions  of 
his  blessed  spirit,  and  the  checks  of  your  own  con- 
sciences. Set  about  the  great  work  of  your  salvation 
to~day,  while  it  is  called  to-day,  before  the  night  com- 
eth,  when  no  man  can  work.  For  thou2:h  you  mav 
now  be  in  health,  in  the  prime  and  vigour  of  your 
years,  enjoying  the  pleasures  of  a  great  and  splendid 
fortune  ;  yet  the  time  is  coming  and  (vvhether  you 
think  of  it  or  no)  will  hasten  on  a  pace,  when  you  must 
take  your  leave  of  all  that  is  desirable  on  earth  ;  and 
nothing  will  then  stand  you  in  any  stead'  but  a  good 
conscience  ;  neither  honours,  nor  riches,  nor  any  thing 
else  that  men  are  now  so  fond  of,  will  then  be  able 
to  give  you  one  moment's  ease,  or  afford  you  one  com- 
fortable thought.  The  best  preparation  for  death  is 
the  constant  exercising  of  piety  and  virtue  in  the  whole 
course  of  our  lives;  this  is  the  onlv  armour  that  is 
proof  against  the  attacks  of  that  dreadful  enemy  to  na- 
ture. So  that  men  strangely  delude  themselves,  who 
depend  upon  any  other  method  than  that  of  keeping  a 
conscience  void  of  offence  towards  God  and  towards 
man.  The  sinner,  however  he  may  now  trust  in  the 
multitude  of  his  riches,  and  strengthen  himself  in  his 
wickedness,  must  then  let  go  all  his  dependencies,  and 
descend  into  the  regions  of  darkness  without  hope  (and 
what  is  yet  more  terrible)  with  dreadful  expectations. 
Of  what  infinite  moment  is  it  then  to  us  all  so  to  live, 
that,  when  the  time  appointed  for  our  great  change 
shall  come,  we  may  meet  death  without  fear  and  as- 
tonishment, and,  with  a  humble  confidence,  m.ay  look 
up  to  God  in  assured  hope  of  his  mercy  in  Christ  Je- 
sus !  Therefore  whosoever  would  make  death  safe  and 
happy  must  reconcile  himself  to  God  by  a  sincere  and 
hearty  repentance,  and   a  true  faith  in   Jesus  Christ; 


462  €{jc  lOfjoIc  SDiitp  of  Si^mt. 

which  we  should  immediately  apply  ourselves  unto, 
lest  sickness  and  death  should  overtake  us,  before  we 
have  accomplished  so  necessary  a  work. 

Though  a  deathbed  may  be  a  proper  season  to  re- 
new our  repentance,  and  to  trim  our  lamp;  yet  it  iy 
the  most  unfit  time  to  begin  it ;  and  it  then  very  rarely, 
if  ever,  takes  effect :  for  we  can  never  have  any  secu- 
rity that  a  late  repentance  is  hearty  and  sincere.  A 
man  may  very  well,  at  the  amazing  approach  of  death 
and  judgment,  be  extremely  sorry  that  he  has  lived 
wickedly;  he  may  strongly  wish  that  he  had  lived  the 
life  of  the  righteous;  and  resolve,  if  he  were  to  live 
over  again,  that  he  would  do  so  ,  and  yet  all  this  may 
be  merely  the  passion,  and  not  all  the  duty  of  repent- 
ance ;  which  is  an  entire  change  of  mind,  and  an  effec- 
tual reformation  of  life  :  but  the  passion  of  sorrow  and 
remorse  is  such  as  accursed  spirits  shall  be  for  ever  tor- 
mented with  in  vain  ;  and  such  as  a  dying  penitent 
can  never  be  secure  that  his  late  repentance  will  ex- 
ceed. It  is  true,  indeed,  this  is  all  that  man  who  has 
led  a  wicked  life  can  do,  when  he  comes  to  die  ;  and 
it  would  be  well  for  his  own  sake,  and  for  the  sake  of 
his  sorrowful  friends  and  relations,  that  he  would  do 
thus  much,  and  not  go  out  of  the  world  hardened  and 
unrepenting;  for  who  knows  how  far  infinite  mercy 
may  be  extended  !  But  surely,  it  must  be  allowed  to 
be  the  greatest  instance  of  folly  to  venture  a  matter  of 
such  infinite  moment  upon  so  uncertain  an  issue,  upon 
a  few  broken,  contused,  and  almost  despairing  sighs 
and  groans  J  tor,  if  the  dying  agonies  and  horrors,  the 
solemn  vows  and  resolutions  of  such  men  should  not 
])rove  a  true  godly  sorrow,  and  repentance  to  salva- 
tion not  to  be  repented  of  (as  no  man  living  can  say 
they  certainly  will)  they  are  lost  and  undone  to  all 
eternity.     But 

S.upposing  a  late  repentance  to  be  hearty  and  sincere ; 
yet  we  have  no  absolute  promise,  that  it  shall  be  ac- 
cepted of.  The  plain  and  express  condition  of  the 
covenant  established  by  Christ  is  a  holy  life  :  that  is, 
a  constant  and  persevering  obedience  to  all  the  com- 
tnands  of  God,  from  the  time  of  our  baptism,  or  of  ont 


€>i  a  late  Hcj^cntamc*  463 

coming  to  the  knowledge  of  the  truth  until  the  end  of 
our  lives.  And  the  least  that  can  possibly  lay  claim 
to  the  reward  promised  upon  this  condition  is  such  a 
repentance  as  produces  the  actual  obedience  of  at  least 
some  proportionable  ])art  of  a  man's  life.  Therefore 
to  say  that  the  original  condition  of  the  christian  co- 
venant is  such,  that  a  man  may  safely  live  wickedly 
all  his  life,  and  satisfy  all  his  lusts  and  appetites  to  the 
utmost,  provided  he  does  but  leave  off  and  forsake 
his  sins  at  the  last,  is  really  to  take  away  the  necessity 
of  a  holy  life  and  to  undermine  the  very  foundation  of 
all  virtues.  Consequently,  though  God  may  possibly 
have  reserves  of  mercy,  which  in  event  he  may  exer- 
cise toward  men  in  their  last  extremity  ;  yet  originally, 
it  is  certain,  the  gospel  covenant  gives  no  assurance 
of  comfort,  but  either  to  a  persevering  holiness,  or  to  a 
repentance  evidenced  by  actually  renewed  obedience. 
Let  those  men  consider  these  tliingSj  who  resolve 
now  to  enjoy  the  pleasures  of  sin  for  a  season,  and  hope 
hereafter  by  a  late  repentance  to  get  also  a  share  in 
the  eternal  rewards  of  virtue  :  let  them  consider  that 
they  may  be  cut  off  in  the  midst  of  their  hopes  ;  or  that 
they^may  be  as  unwilling  to  repent  hereafter,  as  they 
are  at  present.  A  man,  by  a  long  course  of  w^icked- 
ness,  may  arrrive  at  such  a  hardened  state,  as  to  be 
incapable  of  any  sensible  impressions;  his  soul  may 
be  seared,  as  it  were,  with  a  hot  iron,  and  be  fallen  into 
such  a  deep  and  fatal  lethargy,  as  that  nothing  shall  be 
able  to  awaken  it,  till  it  comes  to  feel  the  very  torments 
of  the  damned.  But,  above  all,  let  them  consider,  that 
though  they  should  live  to  that  time,  when  they  shall 
be  willing  to  leave  their  sins,  because  the  strength  of 
their  temptations  will  cease;  yet  they  cannot  be  sure 
that  God  will  then  accept  them.  Suppose  this  to  be 
possible,  which  is  often  not  the  case  ;  yet  what  is  this, 
but  to  deal  with  God,  as  you  would  with  an  enemy,  to 
whom,  when  you  have  held  out  as  long  as  possible,  you 
then  surrender  yourself,  and  make  the  best  terms  you 
can?  And  can  you  think  that  your  Maker  will  be 
tamely  put  off  after  such  a  manner  r  1  f  you  would  save 
your  soul  alive,  it  is  not  encuoh  that  vou  do  not  labour 


464  €iic  il^fjole  SDutp  of  lai^an. 

under  a  complication  of  vices  ;  one  habitual  vice,  one 
inveterate  clistemperof  mind, will  provea  sickness  unto 
death,  if  you  do  not  make  it  your  endeavour  to  be 
cured  ot  it.  The  express  condition  of  the  gospel  is, 
that  we  seek  first  the  kingdom  of  God,  that  we  deny 
ourselves,  and  that  we  overcome  the  worldj  and  the 
threatenings  which  the  scripture  denounces  against 
those  who  refuse  to  hear  the  voice  of  God  when  he 
calls,  and  to  seek  him  while  he  may  be  found,  are  ter- 
rible to  impenitent  sinners :  for  he  will  by  no  means 
clear  the  guilty  ;  nor  can  by  any  application  be  recon- 
ciled to  sin.  No  bribe,  no  artifice,  no  intercession, 
no  length  of  time,  can  change  his  hatred  to  unrighteous 
actions,  or  hinder  him,  without  true  repentance  and  ef- 
fectual amendment,  from  punishing  unrighteous  men. 
His  wisdom,  his  honour,  his  goodness,  obliges  him  to 
preserve  the  dignity  of  his  laws  and  government ;  and 
it  is  therefore  a  dreadful  thin^:  for  wilful  sinners  to  fall 
into  the  hands  of  the  ever-living  and  ever-unchangea- 
ble God  Let  those  therefore,  who  have  yet  the  time 
before  them,  consider  what  they  have  to  do  ;  let  them 
be  careful  to  hearken  unto  the  voice  of  God  to-day, 
while  it  is  called  to-day ;  let  them  be  zealous  to  im- 
prove that  time  and  those  talents  wherewith  God  has 
blessed  them,  that  when  their  Master  cometh,  he  may 
find  them  so  doing,  and  bid  them,  as  having  been  good 
and  faithful  servants,  to  enter  into  the  joy  of  their  Lord: 
I  say,  let  us  consider  these  things;  and,  while  \vq 
rightly  maintain,  that  true  repentance  cannot  at  any 
time  be  in  vain,  or  ineflfectual  to  procure  pardon,  let 
us  be  careful  not  to  entertain  any  such  notions  of  re- 
pentance as  will  take  away  the  necessity  of  a  holy  life, 
and  of  that  persevering  obedience,  which  is  the  ex- 
press and  indispensable  condition  of  the  gospel-cove- 
nant.    And 

Even  they  who  are  ready  to  welcome  death  by  an 
habitual  preparation^  and  have  governed  their  lives 
under  the  conduct  and  influence  of  the  thoughts  of 
dying  long  before,  must  not  rest  in  the  decline  of  their 
days,  in  too  great  a  security  ;  they  have  not  yet  per- 
tected  tiic  great  work  of  salvation,  which  we  are  all 


l^abitiial  ^^tcptation  fot  ^catfj,         465 

sent  into  the  world  to  finish  under  Jesus  Ghrist,  the 
great  author  thereof.  They  must  therefore  remember 
that  there  must  be  a  solemn  preparation  for  it,  or  a 
thorough  review  of  their  lives  and  actions :  they  must 
make  their  peace  with  God  and  their  own  consciences, 
by  examining  whether  there  be  any  sin,  which  they 
have  not  sincerely  repented  of,  and  heartily  begged 
God's  pardon  for  j  whether  they  have  made  restitu- 
tion and  reparation,  as  far  as  in  their  power  for  inju- 
ries done  to  their  neighbour ;  whether  they  are  in  love 
and  christian  charity  with  all  men  :  whether  they  have 
formerlybeentoonegligentof  their  duty  of  charity  to  the 
poor,  education  of  their  own  children,  support  of  their 
families,  and  such  like  duties  required  in  their  proper 
station  of  life  ;  and  henceforth  they  must  apply  them- 
selves to  a  more  diligent  discharge  thereof,  by  rectify- 
ing the  distempers  of  their  minds,  mortifying  disor- 
derly passions,  and  improving  that  grace  which  God 
giveth  bountifully  to  all  men.  And  they  who  thus 
prepare  themselves  for  death  will  have  great  hope  and 
assurance  in  their  latter  end.     Therefore 

Let  us  not  reckon  upon  living  threescore  years  and 
ten,  or  fourscore  years,  when  very  likely  thirty  or  for- 
ty, the  best  half  of  our  lives,  are  already  past  away* 
Would  men  but  seriously  think  upon  this,  they  would 
not  be  so  apt  to  flatter  themselves  with  a  long  life  ; 
for  no  man  accounts  twenty  or  thirty  years  a  long  life  5 
yet  that  is  the  most  they,  who  are  come  to  the  decline 
of  age,  have  to  live,  though  they  should  be  prolonged 
to  the  longest  term  of  a  common  duration  :  much  less 
should  they  flatter  themselves  with  a  long  life,  when 
probably  ten  or  fifteen  years  must  balance  the  account 
with  nature.  What  shall  we  say  then  of  those  men, 
who  draw  near  the  end  of  their  reckoning,  or,  per- 
chance, who  have  already  spun  out  the  common  thread 
of  human  life  ?  These  should,  as  the  world  expresses 
it,  he  doubly  diligent  in  their  preparation  for  the  ap- 
proaching dissolution  of  their  body  and  soul :  which, 
how  vigorous  soever  their  constitution  may  appear, 
cannot  be  at  a  great  distance.  These,  who  have  al- 
readv  attained  to  the  common  measure  of  human  life 

3  N 


466  €\)c  Wf^nlc  SDutp  Of  ia^au. 

are  already  in  the  borders,  or  rather  the  very  quarters  of 
death,  are  unpardonable,  if  they  are  deceived  with  the 
hopes  of  living  much  longer. 

By  a  thorough  knowledge  of  the  state  of  our  own 
souls,  we  should  enjoy  peace  and  satisfaction  of  mind  ; 
and  not  only  deliver  our  consciences  from  guilty  fears, 
but  even  disarm  death  of  its  stings  and  terrors,  by  re- 
forming- whatever  was  amiss :  for  the  stino^  of  death 

•      •       •  1 

is  sin,  and,  when  this  stmg  is  pulled  out,  we  have  no- 
thing else  to  contend  with,  but  some  little  aversions  to 
dying,  which  are  more  easily  overcome  by  the  joyful 
prospect  of  eternal  glory,  which  waits  on  the  brink  of 
eternity  to  receive  those  that  die  in  the  Lord ;  es- 
pecially if  we  consider,  what  a  blessed  place  it  is : 
where  we  shall  be  delivered  from  all  the  fears,  and 
sorrows,  and  temptations  of  this  world :  where  we 
shall  see  God  and  the  blessed  Jesus  face  to  face, 
and  converse  with  angels  an,d  glorified  spirits,  without 
fear  of  dying  any  more :  where  there  is  nothing  but 
perfect  love  and  peace  ;  no  cross  interests  and  factions 
to  contend  with  ;  no  storms  to  ruffle  and  disturb  our 
joy  and  rest  for  ever  :  where  there  is  no  pain,  no  sick- 
ness, or  labour,  no  care  to  refresh  the  weariness,  or  to 
repair  the  decays  of  a  mortal  body,  nor  so  much  as 
the  image  of  death,  to  interrupt  our  pleasures  forever- 
more.  Then  we  shall  serve  God,  not  after  the  man- 
ner of  men,  with  dull  and  unaflfecting  devotions,  but 
with  piercing  thoughts,  transport,  life  and  vigour, — - 
AVhereas, 

III.  Of  Preparation  f 07'  Death. 

Such  men  as  converse  much  in  this  world,  and  arc 
distracted  with  the  cares  and  business  of  it ;  if  they 
live  in  a  hurry,  so  as  when  they  have  discharged  one  ob- 
ligation, they  are  pressed  hard  with  another ;  that  in 
the  morning  thev  have  no  time  to  bes:  God's  blessino^, 
nor  hardly  spirits  left  to  say  their  prayers  at  night  ; 
and  the  Lord's  day  itself  is  thought  more  proper  for 
rest  and  refreshment  for  their  bodies,  than,  as  it  ought 
to  be,  for  devotion  towards  God,  who  has  sanctified  it 
to  his  own  name,  and  for  his  peculiar  service :  such 


men,  I  say,  can  have  but  very  dull  apprehensions  of 
another  lifci  because  it  is  well  known  that,  after  all 
the  care  we  can  take,  this  word  will  insinuate  itselt 
into  our  affections,  when  our  whole  business  is  buyinj^ 
and  selling,  and  driving  good  bargains:  for  such  a 
hurry  as  this  disorders  our  passions,  occasions  feuds  and 
quarrels,  and  gives  us  such  a  tincture  of  covctousness, 
ambition  and  pride,  that  there  is  work  enough  after  a 
busy  life  to  root  out  the  love  of  this  world,  and  to 
settle  our  whole  desire  on  a  future  happy  state. 

We  must  also  set  our  house  in  order,  by  a  prudent 
and  pious  disposition  of  our  worldly  affairs,  which  re- 
quires time  and  consideration  to  do  it  well;  and  there- 
fore cannot  so  well  be  dispatched  in  our  last  moments, 
when  our  minds  are  disordered,  our  bodies  oppressed 
with  pain  and  sickness,  and  when  we  run  the  hazard 
of  being  imposed  upon  by  those  who  out  of  interest 
diligently  attend  us  on  these  occasions.  Perhaps  we 
may  in  some  measure  be  free  from  those  inconvenien- 
cies;  yet  the  little  time  we  shall  then  have  to  live  is 
too  precious  to  be  consumed  about  the  vanities  we  are 
going  to  leave.  Wherefore,  except  we  make  our  wills 
in  the  days  of  our  health,  that  matter  possibly  may  ne- 
ver be  performed,  or  after  such  an  imperfect  manner, 
as  to  convey  strife  and  contention  to  our  posterity  :  and 
at  best,  when  we  are  least  able  to  bear  it,  to  give 
great  trouble  and  disorder  to  ourselves :  so  that  such  a 
will  is  often  rather  the  will  of  those  about  us  than  our 
own  intentions.  We  ought  to  have  both  thought  and 
consideration  to  dispose  of  our  estates  in  a  christian 
manner;  to  give  children  their  fitting  portions ;  to  ac- 
knowledge the  kindness  of  our  friends;  to  reward 
the  services  of  our  dependants,  and  make  distributions 
for  the  poor  and  needy  :  and  all  this  in  so  clear  a  man- 
ner, that  no  differences  or  lawsuits  may  thence  arise 
am.ong  those  we  leave  in  the  world.  For  which  pur- 
pose the  church  hath  directed  the  minister,  when  he 
attends  the  sick  person,  if  he  '  hath  not  disposed  of  his 
goods,  to  admonish  him  to  make  his  will,  and  to  de- 
clare his  debts,  what  he  owes,  and  what  is  owing  to 
him,  for  the  better  discharging  of  his  conscience,  and 
the  quietness  of  his  executors ;  withal  acknowledging 


468  <^t  W>^o\t  E^utp  of  ^an. 

that  men  should  often  be  put  in  remembrance  to  take 
order  for  the  settling  their  temporal  estates  while  they 
are  in  health.' 

It  is  further  necessary  to  make  us  die  with  comfort 
and  satisfaction,  that  we  wean  our  affections  from  the 
things  of  this  world ;  for  our  concern  to  part  with 
them  will  always  bear  a  proportion  to  the  love  and  es- 
teem wherewith  we  have  enjoyed  them  ;  and  to  be 
separated  from  objects  upon  which  we  have  fixed 
our  hearts,  must  be  attended  with  great  uneasiness 
and  regret.  Therefore  we  should  accustom  ourselves 
to  resign  freely  to  God  what  death  will  snatch  from  us 
by  force  ;  and  gently  to  untie  those  knots,  which  fasten 
us  to  the  world,  that  we  may  have  less  pain  when  they 
are  to  be  entirely  dissolved.  Which  practice  consists 
in  being  less  concerned  for  the  things  of  the  body, 
and  all  bodily  pleasures ;  to  expect,  with  submission 
to  the  will  of  God,  the  success  of  our  temporal  affairs ; 
to  suppress  all  ambitious  and  covetous  desires  j  to  re- 
trench sometimes  the  use  of  lawful  pleasures;  to 
abound  in  works  of  charity;  to  be  most  ready  to  part 
with  what  we  love  most,  when  God  thinks  fit;  and 
to  bear  all  losses  and  afflictions  without  murmuring 
and  repining  :  so  that  we  may  be  able  to  say,  we  die 
daily  :  not  only  because  the  time  of  our  death  is  every 
moment  approaching,  but  also  because  we  find  daily 
less  fondness  for  life,  less  earnestness  for  trifles,  less  de- 
sire of  applause,  less  eagerness  for  profit,  and  less  con- 
cern for  whatever  is  most  esteemed  by  the  world.  And 
as  the  days  of  our  pilgrimage  here  upon  earth  must 
draw  to  an  end,  which  were  given  us  to  glorify  God 
both  in  our  souls  and  bodies,  to  do  good  unto  all  men, 
and  to  work  out  our  own  salvation  with  fear  and 
trembling  ;  we  should  use  great  care  about  the  spend- 
ing our  short  time  in  improper  visits,  or  in  vain  diver- 
sions, or  in  sloth,  as  if  mirth  and  doing  nothing  were 
the  business  of  our  mortal  state.  Let  us  now  there- 
fore, if  we  are  settled  in  a  calling,  manage  it  with  jus- 
tice and  diligence,  always  remembering  we  have  a 
christian  calling,  of  greater  importance:  if  we  are  not 
engaged  in  the  world,  let  us  choose  such  circumstances 
as  we  shall  most  approve  of  in  a  dying  hour :  if  we 


<Bi  5?atinicc  in  .^icfenc?"^*  469 

have  great  estates,  and  the  advantages  of  power  and  un- 
derstanding, let  us  look  upon  ourselves  as  under  the  • 
greater  obligations  to  spend  our  time  well;  because  in 
such  circumstances  there  is  greater  capacity  and  leisure 
to  attend  the  good  of  others,  as  well  as  our  own  salva- 
tion.    But, 

Our  immediate  preparation  for  death  consists  in  bear- 
ing our  sickness,  that  precedes  it,  with  a  true  christian 
frame  and  temper  of  inind;  with  great  patience  under 
our  sufferings,  and  resignation  of  mind  to  the  will  of 
God;  with  a  firm  trust  and  dependance  upon  his  infinity 
wisdom  and  goodness,  and  with  thankful  acknowledge- 
ments of  those  mercies  with  which  he  allays  the  sorrows 
of  our  distemper,  and  lightens  the  burden  under  which 
we  labour;  carefully  restraining  all  murmuring  against 
God,  or  any  discontent,  by  reason  thereof;  watching 
against  all  the  temptations  to  anger,  such  as  the  mistakes 
and  inadvertencies  of  those  about  us,  the  unseasonable 
kindness  of  our  friends,  the  disagreeablcness  of  our  me- 
dicines, and  such- like:  curbing  anxious  fears  of  worse 
than  may  come  to  pass.  And  being  content  to  ivait  God's 
time  for  our  deliverance,  we  must  quiet  our  minds  under 
the  apprehensions  of  future  evils,  by  considering  that 
we  are  in  the  hands  of  a  good  God,  who  will  lay  no  more 
upon  us  than  we  are  able  to  bear;  and  who  will  in  his 
due  time  either  remove  what  afflicts  us,  or  sive  us  strength 
to  endure  it  in  such  a  manner,  that  it  may  contribute  to 
the  improvement  of  our  virtue  here,  and  the  increase 
of  our  happiness  hereafter.  So  that  however  destitute 
we  leave  our  nearest  relations,  as  wife  and  children;  yet 
we  must  consider,  that  they  are  under  the  protection  of 
Providence,  whose  blessing  is  the  richest  portion,  and 
without  which  the  best  human  prudence  is  no  safeguard. 
We  must  rest  fully  assured,  that  what  God  chooses  for 
us  is  much  better  than  what  we  could  wish  for  ourselves, 
were  we  left  to  our  own  choice:  we  must  embrace  our 
sickness  and  our  pains,  as  the  chastisement  of  our  past 
follies,  and  as  proper  methods  for  our  growth  in  grace, 
and  the  love  of  God,  and  be  contented  to  refer  the  con- 
tinuance and  event  of  our  sickness  to  God's  good  plea- 
sure; because  his  infinite  wisdom  knows  the  best  sea- 


470  Cf)c  IBfjoIc  2Dutp  of  a^ait 

son  for  our  deliverance ;  and  as  he  first  put  us  into  the 
world,  so  he  is  fittest  to  judge  when  we  should  go  out 
thereof. 

Neither  must  we  forget  to  desire  the  assistance  of  a 
spiritual  guide,  to  offer  up  our  prayers,  and  to  support 
our  weakness  with  the  blessed  sacrament  of  the  Lord's 
supper;  spiritualizing  all  the  accidents  of  our  sickness, 
making  them  a  ground  of  pious  and  devout  thoughts, 
which  may  be  sent  up  in  frequent  ejaculations  to  God, 
who  alone  can  be  our  comfort  under  all  our  distress;  im- 
ploring his  blessing  upon  all  the  means  we  use  for  our 
recovery;  and  offering  to  him  all  the  pains  we  endure,  as 
what  we  are  more  willing  to  suffer  than  to  offend  him  by. 

SUNDAY  XVII.     Part  II. 

IV.  Of  the  Death  of  the  Righteous. 

It  must  indeed  be  owned,  that  death  is  the  great  king 
of  terrors,  that  the  dissolution  of  soul  and  body,  and 
the  thoughts  of  becoming  a  prey  to  the  devouring  worms, 
carries  in  it  something  very  shocking  to  human  nature: 
yet,  to  a  good  man,  death  appears  in  a  quite  different 
view.  He  considers  that  to  leave  this  world  is  only  to 
quit  a  place  of  trouble  and  vexation,  of  vanity  and  emp- 
tiness ;  it  is  to  leave  a  barren  and  dry  wilderness,  where 
no  water  is,  for  the  delightful  regions  of  bliss  and  hap- 
piness, where  there  are  rivers  of  pleasure,  and  a  never- 
ceasing  spring  of  endless  comfort,  which  will  satisfy  the 
most  longing  desires  of  the  soul.  Thus  the  happiness 
of  the  death  of  the  righteous  doth  not  consist  in  any 
freedom  from  painful  and  noisome  diseases;  nor  in  any 
exemption  from  sudden  and  unseen  accidents  and  dan- 
gers, which  often  bring  the  righteous  as  well  as  the  wick- 
ed to  their  graves:  as  we  learn,  not  only  by  experience, 
but  in  the  case  of  Lazarus,  for  whom  was  prepared  a  re- 
treat in  Abraham's  bosom,  yet  had  his  body  full  of  sores, 
and  ended  his  life  in  a  miserable  and  forlorn  condition; 
while  the  rich  man,  whose  luxury  had  kindled  for  him 
inextinguishable  fiames,  only  grew  sick  and  died.  I  say 
then,  this  happiness  of  the  good  man's  death  doth  not 


m  tl^c  3Dcat|)  of  t\)c  iltigfjteou^.         471 

consist  in  freedom  from  pain  and  noisome  diseases,  buc 
it  is  distinguished  by  the  temper  and  disposition  of  his 
mind,  and  is  founded  on  a  well-grounded  hope  and  com- 
fortable expectation  of  a  blessed  immortality,  through 
the  merits  of  Christ's  death,  promised  to  a  sincere,  though 
imperfect  obedience  to  his  law.  Such  a  temper  makes 
him  contented  to  quit  that  body,  which  he  hath  always 
mortified,  and  to  leave  this  world  as  a  strange  land,  where 
he  hath  been  detained  a  prisoner.  And  such  as  desire  to 
be  expert  in  all  the  devout  acts  of  a  pious  soul,  upon  the 
approach  of  death,  will  set  apart  some  time  in  their  re- 
tirements to  fit  and  prepare  themselves  for  deaih,  by  a 
solemn  exercise  of  all  such  virtues,  as  christians  shall 
then  stand  most  in  need  of;  that  they  may  not  be  at  a 
loss  to  perform  them,  when  they  become  weak  and  lan- 
guishing. And,  if  I  may  be  allowed  to  hint  at  such  a 
time,  I  think  the  evenings  of  those  days  whereon  we  re- 
ceived the  blessed  sacrament  of  the  Lord's  supper,  may 
properly  be  dedicated  to  so  good  and  necessary  a  work : 
by  which,  when  v/e  really  come  into  the  confines  of  death, 
our  minds  may  be  stored  with  devout  thoughts,  and  may 
readily  express  themselves  in  those  pious  acts,  which  we 
frequently  exercised  upon  such  a  prospect  of  our  certain 
dissolution,  or  departure  from  this  world. 

Thus  having  seen  that  the  life  of  man  is  fixed  and  de- 
termined by  God,  and  that  this  term  of  life  is  but  very 
short  of  the  utmost  extent  thereof;  threescore  and  ten  or 
fourscore  years  soon  pass  away,  and,  when  they  are  gone, 
they  are  like  a  dream  or  a  tale  that  is  told,  few  and  emp- 
ty; let  them,  who  have  lived  thirty  or  forty  years,  con- 
fess how  little  they  remember  in  what  manner  they  arc 
past,  and  that  the  remainder  of  their  life  is  drawing  to 
an  end,  while  they  eat,  drink,  and  sleep.  As  therefore 
our  life  is  so  very  short,  we  ought  to  live  as  much  as  wc 
can  in  so  short  a  space,  not  measuring  the  length  or  short- 
ness of  our  lives,  by  days,  months,  or  years,  or  by  the 
whole  time  of  our  continuance  in  the  body;  but  by  such 
actions  as  distinguish  a  man  from  all  other  things  which 
God  created;  and  by  exercising  the  understanding  and 
will  upon  such  objects  as  answer  the  dignity  and  perfec- 
tion of  a  reasonable  creature;  consequently,  he  that  eats 


472  €f)e  W^oU  SDutp  of  StOan. 

and  drinks,  and  performs  the  other  offices  of  a  natural 
life,  which  are  common  to  him  with  beasts,  lives  only 
like  a  beast:  because  a  man's  actions  are  to  be  governed 
by  reason,  religion,  and  virtue.  Therefore  he  who  im- 
proves his  knowledge  and  understanding  most;  who  sub- 
dues his  appetites  and  passions  best;  who  does  most 
good,  and  makes  himself  most  useful  to  the  world; 
though  he  does  not  continue  longer,  yet  he  lives  more 
and  longer  than  other  men;  forasmuch  as  he  is  instruct- 
ed and  fully  persuaded,  that  the  life  which  he  enjoys  here 
is  only  in  order  to  a  better,  and  exerts  more  frequent  and 
more  perfect  acts  of  a  rational  and  christian  life.  AVhere- 
fore  St.  James  declares,  Ye  know  not  what  shall  be  on 
the  morrow;  for  what  is  your  life?  It  is  even  a  vapour 
that  appeareth  for  a  little  time,  and  then  vanisheth  away. 
Consequently, 

Such  a  one  has  lived  a  great  while,  how  short  soever 
the  time  be,  who  is  old  in  virtue,  and  ripe  for  heaven  and 
eternal  bliss?  who  has  laid  up  riches  and  glorious  trea- 
sures for  himself  in  a  future  state;  who  has  answered 
the  ends  of  his  life  by  acts  of  piety  and  virtue,  by  im- 
provements in  knowledge  and  grace,  and  the  1o\t  of  God 
and  of  his  son  Jesus  Christ  our  Lord.     Hence 

Let  us  observe,  that  the  shortness  of  our  lives  is  a 
sufficient  answer  to  all  those  objections  against  Provi- 
dence, taken  from  the  prosperity  of  good  men,  and  the 
miseries  and  afflictions  of  the  good;  for  both  of  them 
are  so  short,  that  they  are  nothing  compared  to  eternal 
pains  and  glory.  As  for  the  prosperity  of  wicked  men, 
it  can  last  but  a  little  while :  therefore  says  the  inspired 
Psalmist,  I  have  seen  the  wicked  in  great  power,  and 
spreading  himself  like  a  green  bay-tree:  yet  he  passed 
away,  and  lo,  he  was  not:  yea,  I  sought  him,  but  he  could 
not  be  found.  And,  as  for  the  afflictions  of  the  godly, 
the  apostle  declares  that  his  light  affliction,  which  endur- 
eth  but  for  a  moment,  worketh  for  him  a  far  more  ex- 
ceeding and  eternal  weight  of  glory. 

Besides,  a  long  life  is  not  reconcileable  with  the  present 
state  of  the  universe;  because  the  world  is  now  very 
unequally  divided:  some  have  nothing  but  what  they  can 
earn  by  hard  labour,  or  extort  from  other  men's  charity 


<Df  a  m^imc  ^tatc  473 

by  continual  importunity,  or  more  ungodly  means:  where- 
fore, notwithstanding  the  rich  and  prosperous,  who  have 
this  world's  goods,  and  live  in  ease  and  pleasure,  would 
be  well  contented  to  continue  some  hundreds  of  years  in 
this  life;  yet  I  cannot  think,  that  any  body  would  desire 
to  suffer  threescore  years  more  or  less,  in  slavery,  begga- 
ry, hunger,  imprisonment,  or  such  like  distresses.  Con- 
sequently, a  great  part  of  mankind  ought  to  be  very 
thankful  to  God  for  the  shortness  of  life,  which  delivers 
them  out  of  so  much  evil.  Again,  our  lives  are  long 
enough  for  all  the  wise  purposes  of  hving:  we  come  into 
this  world  not  barely  to  eat  and  to  drink,  and  to  enjoy 
the  delights  of  flesh  and  sense,  which  are  only  means  to 
preserve  life,  and  which  God  has  sweetened  with  such 
proper  satisfactions,  or  made  the  neglect  of  them  so  un- 
easy and  painful  that  no  man  might  forget  to  take  care  to 
preserve  himself;  but  wc  are  born  to  conquer  the  wicked 
world,  to  triumph  over  it,  to  baffle  its  temptations,  to 
despise  its  flatteries,  and  to  endure  its  terrors  and  vexa- 
tions; and  it  we  live  long  enough  to  perform  this  work, 
we  ought  to  resign  our  breath  with  content,  and  thank 
God  that  he  does  so  soon  put  an  end  to  our  labour,  sor- 
row, and  temptations. 

V.  Of  a  Middle  State. 

By  this  it  is  plain,  that  we  cannnot  live  as  we  ought  to 
do  without  knoudedge  and  virtue:  which,  some  may 
presume  to  say,  are  not  to  be  so  well  attained  in  a  short 
time,  as  in  a  long  course  of  years.  It  is  true,  were  the 
knowledge,  which  is  necessary  to  improve  a  christian 
mind,  the  dark  and  intricate  study  of  human  learning, 
the  age  of  Methuselah  could  not  attain  to  all  its  parts 
and  deep  recesses:  but  the  knowledge  necessary  for  a 
christian,  or  to  carry  men  to  heaven,  is  imbibed  with  our 
first  instructions  in  the  christian  faith  j  for,  as  we  read  in 
the  holy  gospel.  This  is  life  eternal,  to  know  thee  the 
only  true  God  and  Jesus  Christ,  whom  thou  hast  sent. 
So  that  our  necessary  knowledge,  in  order  to  save  our 
souls,  is  not  a  solution  of  the  difHculties  of  nature,  or 
concerning  the  secret  things  of  God^  but  it  is  confined 

'J   o 


4n  €^c  JDfjoIc  SDiiqi  of  ^mi 

within  the  narrow  bounds  of  divine  revelation,  or  faith  in 
God  through  his  son  Jesus  Christ.  Bur,  in  regard  to 
virtue,  it  may  be  urged,  that  the  longer  a  man  lives,  the 
more  good  he  will  do,  and  make  himself  more  useful  to 
his  fellow-creatures.  This  may  be  granted:  yet  it  does 
not  follow,  that  such  a  virtuous  man  ought  to  live  longer 
upon  earth  than  the  common  age  of  human  kind ;  because 
though  he  was  born  for  this  end,  to  do  good  unto  all 
men;  yet  it  was  in  order  to  his  own  eternal  welfare;  and 
consequendy,  when  by  virtue  he  is  fully  prepared  for 
heaven,  it  would  be  unjust  to  deprive  him  of  the  happy 
prize,  after  having  run  his  race  and  conquered;  besides, 
this  is  God's  care,  who  discharges  him  from  doing  any 
more  good  in  this  world,  whenever  he  calls  him  to  eternal 
rest.  And  as  for  the  attainment  of  virtue,  there  is  no  need 
of  long  time,  for  it  is  proposed  to  us  in  the  most  plain  and 
easy  precepts,  the  most  admirable  examples,  the  most 
encouraging  and  inviting  promises,  and  with  the  most 
powerful  assurances  of  the  holy  spirit,  to  aid,  renew,  and 
sanctify  us:  so  that  whosoever  is  not  reformed  by  these 
divine  methods  of  grace  in  the  compass  of  forty  or  fifty 
years,  is  not  likely  to  be  the  better  for  them  at  the  end 
of  so  many  generations. 

Therefore,  a  divine  soul,  which  aspires  after  immor- 
tality, should  lose  no  time  to  raise  itself  above  the  body^ 
to  conquer  this  present  world  by  the  belief  and  hope  of 
things  unseen,  to  exercise  its  spiritual  powers  and  facul- 
ties, and  to  adorn  itself  with  those  graces  and  virtues 
which  come  down  from  the  Father  of  lights,  and  which 
by  the  mercies  of  God,  and  the  merits  of  our  Saviour, 
will  carry  us  to  heaven;  especially  when  he  is  threatened 
with  endless  misery  for  the  neglect  of  his  salvadon.  So, 
how  hard  soever  the  libertine  may  think  it  to  be  eternally 
damned  for  the  short  pleasures  of  sin,  no  man  can  rea- 
sonably think  it  a  hard  condition  of  eternal  salvation  to 
spend  a  short  life  in  the  service  of  his  Maker:  which 
service  can  no  where  be  performed  but  upon  earth.  For, 
if  God  may  justly  require  our  services  and  obedience  for 
so  great  a  reward  as  a  crown  of  eternal  glory  j  if  nature, 
in  its  corrupt  state,  must  be  born  again,  and  cleansed 
from  all  filth  of  sin;  if  this  body  must  be  refined  and 


#f  a  ^imc  Mate.  4/1  b 

spiritualized,  before  it  can  be  glorified j  where  must  this 
work  be  perfected,  if  not  upon  earth?  For  flesh  and 
blood  cannot  inherit  the  kingdom  of  heaven,  neither 
doth  corruption  inherit  incorruption. 

We  have  no  information  by  holy  writ  of  any  middle 
state  between  living  in  this  body  and  out  of  it;  and  there- 
fore whatever  dispositions  and  habits  of  the  mind  are 
necessary  to  make  us  happy,  when  the  soul  departs  from 
the  body,  must  be  formed  while  we  live  in  these  bodies 
of  flesh.  There  is  a  natural  body,  and  there  is  a  spirit- 
ual body:  yet  that  is  not  first  which  is  spiritual,  but  that 
which  is  natural,  and  afterward  that  which  is  spiritual. 
Therefore  as  it  is  impossible  to  pass  immediately  from 
the  opposite  natural  state  of  the  earth  to  the  spiritual 
state  of  heaven;  we  must  be  convinced,  that  the  middle 
state  in  which  we  are  spiritualized,  between  heaven  and 
earth,  is  a  life  of  holiness  during  the  time  we  inhabit  these 
earthly  tabernacles:  because  such  a  man,  living  in  the 
world,  and  having  put  oflf  its  lusts,  and  fixed  his  mind  on 
things  above,  belongs  to  both  worlds:  his  heart  and  af- 
fections are  in  heaven;  he  by  faith  meditates  upon  those 
invisible  glories,  and  feels  and  relishes  the  pleasures  of  1 
heavenly  state,  while  he  is  yet  united  to  this  world  by  his 
body,  which  is  made  of  earth,  and  feels  the  natural  im- 
pression of  sensible  objects.  So,  whoever  has  his  con- 
versation in  heaven,  while  he  lives  upon  earth,  is  ready 
prepared  and  fitted  to  ascend  with  the  Bridegroom,  when 
death  shall  knock  at  the  door:  passing  thence,  as  it  were, 
through  a  middle  region,  or  a  state  of  a  holy  and  divine 
life,  into  a  perfect  state  of  eternal  happiness. 

Since  then  death  puts  an  end  to  our  days,  in  which  we 
are  to  serve  God,  and  prepare  for  eternity,  and  deter- 
mines our  future  state  for  ever;,  and  knowing  that  this 
death  comes  but  once,  it  is  of  infinite  consequence,  that 
when  death  comes,  we  may  be  well  prepared  for  his  sum- 
mons into  eternity.  And  who  w'oulci  not  take  the  utmost 
caution  in  doing  that,  which  can  be  done  only  once  in 
his  life,  especially  if  the  whole  happiness  of  his  life  de- 
pends thereon  ?  No  error  can  be  corrected  in  what  is  to 
be  done  but  once:  and  shall  that  person  hope  for  pardon, 
who  permits  death  to  surprise  him;  who  falls   into  th-^ 


476  €()e  W^oU  SDutp  of  a^an. 

grave  without  thought  of  futurity,  or,  what  is  worse,  not 
only  makes  a  jest  of  sin,  but  defies  God  and  his  judg- 
ments? A  wise  man  will  use  great  caution  in  making  an 
experiment,  that  can  never  be  tried  a  second  time,  and 
which,  if  it  fail,  must  absolutely  cost  him  his  life :  which 
is  the  very  case  of  all  men,  in  regard  of  death:  we  can 
die  but  once,  and,  if  we  miscarry  that  once,  we  are  un- 
done for  ever:  yet  this  is  the  dangerous  experiment  made 
every  day  by  sinners,  who  stake  their  souls  at  random, 
endeavour  to  stifle  the  checks  of  conscience,  put  off 
their  repentance,  in  hopes  that  death  is  still  far  off,  that 
sickness  and  God's  holy  spirit  will  call  them  in  time  to 
repent;  and,  at  the  best,  venture  the  hazard  of  a  death- 
bed repentance.  Let  no  one  be  deceived !  that  man  will 
be  miserable,  who  is  so  weak  to  think  that  a  few  confus- 
ed, and  almost  despairing  sighs  and  groans  can  obtain 
pardon  and  forgiveness  for  a  mis-spent  life,  U  such  bold 
adventurers  could  return  back  into  the  world,  and  live 
their  lives  over  again,  after  they  have  discovered  their 
mistake  and  folly,  the  hazard  would  not  be  so  great;  but 
this  is  impossible.  Whoever  walks  in  the  paths  of  un- 
righteousness till  he  is  hardened  in  sin,  and,  having 
grieved  the  spirit,  is  forsaken  of  the  grace  of  God  : 
whoever  is  cut  off  by  death,  by  surprise  or  without  warn- 
ing, while  he  continues  in  sin,  must  be  lost  for  ever;  be- 
cause he  dies  without  that  repentance  to  salvation,  never 
to  be  repented  of  Is  not  then  that  man  most  foolish,  who 
takes  no  care,  before  death  comes,  to  make  his  calling 
and  election  sure? 

Remember  then  that  you  must  die!  and  that  will  fur- 
nish you  with  a  perpetual  remedy  against  the  vanities  of 
this  wicked  world,  and  promote  the  growth  of  christian 
piety.  Whenever  a  man  finds  that  his  desires  after  this 
world  exceed  their  limitations  in  the  gospel,  let  him  re- 
member the  fool  in  the  gospel,  whose  soul  was  required 
of  him  the  same  night  that  he  enlarged  his  desires  beyond 
the  necessaries  of  life:  let  him  remember,  that  he  can 
have  no  continuing  abode  here;  that  death  will  shortly 
close  his  eyes,  and  the  grave  swallow  him  up,  and  then 
all  his  thoughts  perish,  and  his  riches  cannot  follow  him. 
In  this  decay  of  nature,  neither  fortune  nor  honours  will 


5Dtiit0Ct  of  a  tuijS^j&'jrcnt  %ik*  477 

avail  US  in  the  day  of  the  Lord,  any  further  than  the 
good  use  we  have  made  of  them  in  this  world  ;  and, 
unless  the  rich  and  honorable  are  more  virtuous  than 
he,  they  are  not  better  than  the  poorest  man,  who  begs 
an  alms  in  the  name  of  the  Lord  :  for  with  God  there 
is  no  respect  of  persons ;  because  they  are  not  the 
riches  of  the  body,  but  the  beauties  of  the  spirit,  which 
are  pleasing  in  the  sight  of  God  ;  for  it  is  godliness 
that  is  great  gain.  And  if  there  can  be  no  trust  in  riches 
nor  honors,  it  is  folly  for  a  man  to  be  intoxicated  with 
the  love  of  sensual  pleasures,  which  must  all  perish 
with  the  body  The  soul,  which  desires  to  live  for 
ever,  must  not  be  weakened  with  ease  and  luxury, 
which  are  the  plain  paths  to  hell;  but  must  be  ac- 
customed to  seek  after  eternal  pleasures,  which  accom- 
pany it  beyond  the  grave,  and  being  stript  of  flesh  and 
blood,  enable  it  to  live  for  ever.  Not  that  I  say,  or 
suppose,  that  men,  who  must  make  a  necessary  pro- 
vision for  the  body  in  this  life,  can  so  live  always  here, 
as  if  the  next  moment  were  to  end  their  lives;  but 
only  that  our  lives  should  always  be  as  innocent,  free 
from  malice,  injustice,  and  oppression,  as  if  we  were 
immediately  to  appear  before  the  judgment-seat  of 
Christ;  that  is,  we  must  always  live  as  those  who 
must  certainly  die,  and  guard  all  our  actions  with 
the  thoughts  that  theij  must  all  one  day  be  accounted 
for. 

VI.  The  Fear  of  Deaths  how  overcome. 

The  common  and  very  proper  name  of  death  is  the 
king  of  terrors  ;  because  it  is  the  most  terrible  thing 
to  mankind.  The  natural  principle  of  self-preserva- 
tion, and  the  love  of  life,  create  in  all  men  a  natural 
aversion  to  death :  for,  as  the  Preacher  observes. 
As  light  is  sweet,  and  a  pleasant  thing  it  is  to  behold 
the  sun  ;  so,  as  all  men  love  life,  its  necessary  conse- 
quence is  to  fear  death  :  which  aversion  to  death  God 
has  imprinted  in  man,  to  oblige  us  to  take  care  of  our- 
selves, and  to  avoid  whatever  will  destroy  or  shorten 


478  Cljc  3li)I)oIc  Dutp  of  a^ait. 

our  lives  ;  and  this  in  many  particulars  is  a  great  prin- 
ciple of  virtue,  so  far  as  it  preserves  us  from  all  fatal 
and  destructive  vices,  i^et  when  this  natural  tear  of 
death  is  not  increased  by  extraordinary  causes,  it  may 
be  conquered  by  the  force  of  sound  reason.  Thus  many 
examples  teach,  that  the  miseries  and  calamities  of 
this  life  very  often  reconcile  men  to  death,  and  make 
them  earnestly  desire  it;  as  in  the  case  of  Job,  who 
in  the  midst  of  his  afflictions  said.  My  soul  chooseth 
strangling  and  death  rather  than  life;  I  loathe  it,  I 
would  not  live  alway.  Whence  observe,  that,  if  the 
sense  of  present  suffering  can  conquer  the  fears  of 
death,  there  is  no  doubt  but  the  hope  of  immortal  life 
may  do  the  same  in  a  more  eminent  degree ;  for, 
were  men  are  thoroughly  convinced,  that  by  death 
they  are  to  be  translated  to  a  more  happy  state, 
it  would  be  as  easy  a  thing  to  put  off  these  bodies,  as 
to  change  their  clothes,  or  to  remove  from  a  ruin- 
ous house  to  a  more  convenient  dwelling-place.  This 
is  the  very  case  of  a  dying  christian,  whose  fear  of 
death  arising  naturally  either  from  the  thoughts  of 
ceasing  to  be,  or  an  unwillingness  to  change  this  life 
for  one  he  knows  nothing  of,  is  taken  away  by  the 
gospel  revelation,  which  discovers  to  us  a  new  and 
glorious  world,  where  we,  if  we  now  improve  our 
time,  may  live  for  ever.  Thus  a  christian,  whose  life 
is  conformable  to  the  doctrine  and  example  of  his  Sa- 
viour, sees  nothing  frightful  or  terrible  in  death,  which, 
through  the  infirmity  of  the  flesh,  his  body  natu- 
rally startles  at,  and  draws  back  from,  as  he  meets 
with  it  in  the  way  to  immortal  life  :  therefore,  though 
we  cannot  expect  wholly  to  conquer  our  natural  aver- 
sion to  death,  we  can  always  have  a  hope  of  a  blessed 
immortality,  and,  with  St.  Paul,  desire,  if  not  to  be 
unclothed,  to  be  clothed  upon,  that  mortality  may  be 
swallowed  up  in  life.  Consequently  the  only  way  to 
arm  ourselves  against  these  natural  fears  of  dying,  is  to 
comfirm  ourselves  in  this  belief,  that  death  does  not 
put  an  end  to  us,  that  our  souls  shall  survive  in  a  state 
of  bliss  and  happiness,  though  our  bodies  shall  turn  to 
dust,  and  that  these  mortal  bodies  shall  thems  elves  rise 


€lj)c  feat*  of  jSDCiitlj,  Jjolt)  obfwcnite*       479 

again  immortal  and  glorious  at  the  sound  of  the  last 
trump  J  for  the  trumpet  shall  sound,  and  the  dead  shall 
be  raised  incorruptible,  and  we  shall  be  changed. — 
So  the  man,  who  believes  and  expects  this,  can  have 
no  reason  to  be  afraid  of  death;  on  the  contrary,  he 
has  great  reason  not  to  fear  death,  though  he  tremble 
a  little  under  the  weakness  and  aversions  of  nature  in 
its  degenerate  state.     But, 

As  sin  is  the  cause  of  death,  so  also  is  it  that  only 
■which  makes  death  itself  most  terrible.  It  is  not  bare- 
ly the  separation  of  soul  and  body,  which  is  the  terror 
of  death  to  a  christian  ;  but  that  separation,  as  inflicted 
by,  and  accompanied  with,  the  wrath  of  God,  It  is 
sin  only,  which  is  the  horror  of  death,  and  which  gives 
it  that  sting,  which  makes  it  really  insupportable  even 
to  the  most  distant  thoudit.  When  the  death  of  the 
body  is  the  forerunner  ot  that  death  of  the  soul,  froni 
which  there  is  no  hope  of  release,  but  the  wrath  of  (lod 
must  abide  on  it  for  ever ;  then  it  is  that  death  appears 
truly  dreadful  and  terrible.  This  is  that  which  makes 
wicked  men  conscious  of  their  own  guilt  and  sensible 
of  the  wrath  of  God  hanging  over  their  heads,  so  ama- 
zed at  the  approach,  and  even  at  the  thoughts  of  death; 
they  cannot  bear  to  think  on  so  affrighting  a  prospect, 
but  are  even  overwhelmed  with  astonishment  and  de- 
spair. For  a  wicked  man  to  consider,  that  the  face 
of  the  Lord  is  against  them  that  do  evil,  and  conse- 
quently that  he  is  of  the  number  of  those,  whom  God 
hates  and  despises,  must  strike  the  sinner  with  hor- 
ror and  amazement,  and  make  him  tremble  even  in 
the  midst  of  his  greatest  mirth.  The  libertine  may 
flatter  himself  as  he  pleases  ;  and  think  to  deceive 
others,  by  putting  on  an  air  ot  gaiety  and  pleasantness ; 
but,  it  is  certain,  his  mind  can  never  be  long  at  rest, 
while  he  carries  about  him  a  faithful  monitor,  that  will 
be  continually  upbraiding  him  for  his  folly  and  mad- 
ness ;  representing  before  his  eyes  the  danger  he  is 
exposed  to,  and  crossing  him,  as  it  were,  in  his  way, 
vihile  in  full  pursuit  ot  his  unlawful  pleasures.  It  is  true 
indeed,  vice  has  its  present  pleasures  as  well  as  vir- 
tue :  but  then  there  is  this  difference  between  them  , 


480  €!JC  it^IjOlc  jSDUtp  Of  ^\t 

the  pleasures  of  sin  are  weak,  short-lived,  and  only 
varnished  over ;  they  begin  and  end  almost  in  the  same 
moment,  and  can  never  be  purchased  but  at  the  ex- 
pence  of  a  deal  of  succeeding  trouble,  shame,  and  self- 
condemnation.     Yet, 

If  we  consider  the  reason  why  death  is  so  terrible 
to  most  men,  we  shall  find  their  unwillingness  to  leave 
this  world  occasioned  by  that  great  fondness  and  pas- 
sion, which  the  generality  of  mankind  retain  for  this 
present  life  ;  insomuch  that,  whatever  glorious  things 
they  hear  of  a  future  state,  they  being  of  the  earth, 
earthly,  only  like  what  they  see  ;  and  not  expecting 
to  better  their  condition,  choose  to  stay  in  this  life  -„ 
so  that  it  is  a  double  death  to  these,  when  snatched 
away  from  their  darling  pleasures.  In  such  a  case, 
nothing  would  be  more  effectual  to  moderate  our  de- 
sires for  things  of  this  nature,  now  we  are  alive  and 
welJ,  than  seriously  to  reflect,  in  what  light  they  will 
appear  to  us,  just  at  the  point  of  death.  No  one  can 
be  more  miserable  than  the  men  of  the  world,  who 
seldom  think  of  any  thing  beyond  it,  when  they  are 
not  to  continue  longer  in  it.  And,  as  it  will  be  in  vain 
to  set  about  to  persuade  them,  that  the  next  world  is  a 
happier  place  than  this,  the  best  way  will  be  to  endea- 
vour their  conversion,  by  setting  before  them  the  ter- 
rors of  a  future  state,  where  the  devil,  his  angels,  and 
the  unhappy  souls  of  unrepenting  sinners,  departed  this 
life,  are  confined  to  all  eternity  in  lakes  of  fire  and 
brimstone.  Ask  that  mere  worldling,  what  shall  it 
profit  him  to  gain  the  whole  world,  and  to  loose  his 
own  soul ;  or  what  can  he  give  in  exchange  for  his  soul? 
In  a  word,  drive  such  men  on  to  dread  and  fear  the 
consecjuences  of  a  mis-spent  life,  till  the  fear  of  death 
cures  their  vicious  passions  and  thirst  after  this 
world  ;  and  then  the  fear  of  death  will  by  degrees  cure 
itself  of  that  irksomeness  so  common  in  human  na- 
ture. And  consequently  they,  who  intend  in  good 
earnest  to  set  about  the  cure  of  this  fear  of  death, 
should  mortify  all  remains  of  love  and  affection  for 
this  world,  and  withdraw  themselves  as  much  as 
possible  from  the  conversation  thereof,  using  it  spar- 


J^ciglJt  of  Cjjnstian  Perfection,  48i 

ingly  and  with  indifference,  rather  to  supply  the 
wants,  than  to  enjoy  the  pleasures  of  nature :  and 
then  they  will  find  no  more  difficulty  to  leave  this 
world  for  heaven,  than  a  traveller  does,  when  he 
leaves  a  foreign  country,  to  return  to  his  native  land. 
Now, 

VII.  Htight  of  Christian  Perfection, 

Whoever  can  thus  meet  death  is  arrived  to  the  height 
and  perfection  of  christian  virtue  ;  for  this  is  the  true 
mortification  of  the  flesh,  with  its  affections  and  lusts. 
This  is  the  way  to  die  to  this  world,  and  to  live  unto 
God  ;  and  when  we  are  dead  to  this  world,  the  fear  of 
dying  and  leaving  it  will  cease  :  for  what  should  a  man 
do  in  this  world,  who  is  dead  to  it  and  all  things 
therein  ?  So,  when  we  are  alive  to  God,  nothing  can 
be  so  desirable  as  to  go  to  him  :  for  here  we  live  only 
to  God  by  faith  and  hope ;  whereas  the  place,  where 
God  dwells,  is  the  proper  place  for  this  divine  life. 
Behold  then  !  I  have  laid  before  you  the  happy  state 
of  good  men  at  the  hour  of  death.  The  consciousness 
of  having  in  some  measure  lived  holily  and  unblama- 
bly  will  make  a  man  look  up  with  a  cheerful  assurance 
to  the  great  supporter  of  his  being,  and  enable  him  to 
see  through  the  darkest  clouds  of  sorrow  and  afflic- 
tion, and  to  behold  with  an  eye  of  faith  that  heavenly 
country,  whither  he  is  travelling,  and  where  he  hopes 
shortly  to  arrive.  In  the  hour  of  death  he  considers 
the  pains  of  his  dissolution  to  be  nothing  else  but  the 
breaking  down  of  that  partition,  which  stands  be- 
tween his  soul  and  the  sight  of  that  Being  who  is  al-. 
ways  present  with  him,  and  is  about  to  manifest  itself 
to  him  in  fulness  of  joy  :  and  he  will  look  into  eternity 
without  terror  j  where  instead  of  a  court  of  justice,  he 
is  to  approach  a  throne  of  grace  ;  instead  of  a  judge, 
rigorous  to  mark  Vv'hat  is  done  amiss,  he  will  meet  with 
an  Advocate  and  a  Saviour,  who  died  for  us,  and  has 
redeemed  us  at  the  price  of  his  own  blood.  Such  a 
soul  as  this  casts  away  fear,  possesses  a  perfect  calm 

S  P 


482  <^t  U^ljolc  SDutp  of  ^an* 

and  serenity,  and  transported  with  joy  and  triumph, 
magnifies  the  Lord,  and  rejoices  in  God  its  Saviour, 
who  is  ready  to  pronounce  it  blessed,  and  to  crown 
it  with  glory.  This  is  the  death  of  the  righteous  ;  and 
God  grant  that  our  latter  end  may  be  like  his:  that  in 
the  agonies  of  death,  and  in  the  very  jaws  of  the  grave 
we  may  not  be  discomposed  with  disturbing  thoughts, 
nor  distracted  with  guilty  fears  ;  but  that  we  may  de- 
part this  life  with  all  the  joyful  tokens  of  eternal  rest. 
Therefore,  says  the  apostle  to  the  Corinthians,  My  be- 
loved brethren,  be  ye  stedfast,  unmoveable,  always 
abounding  in  the  work  of  the  Lord  ;  forasmuch  as  ye 
know  that  your  labour  is  not  in  vain  in  the  Lord. — 
And  what  a  glorious  testament  now  is  this  to  all  men 
to  live  soberly,  righteously,  and  godly  in  this  present 
world  !  that  no  good  action,  that  we  do,  shall  be  lost 
and  fall  to  the  ground ;  but  that  in  a  little  time  all 
our  services  will  be  infinitely  rewarded  :  that  every 
grace  and  virtue,  which  we  exercised  in  this  life,  and 
every  degree  of  them,  shall  receive  their  just  recom- 
pence  at  the  resurrection  of  the  just;  and  that  if  we 
believe  in  God,  and  serve  him  faithfully  and  sincerely 
in  this  life,  we  maybe  assured,  that  through  the  ten- 
der mercies  of  our  heavenly  Father,  and  the  merits  of 
our  Ixedeemer,  we  .shall  be  received  into  a  place  of 
everlasting  rest  and  peace,  where  we  shall  adore  and 
praise  the  author  of  our  salvation,  and  contemplate 
the  glorious  perfections  of  his  majesty,  with  a  joy  and 
satisfaction  infinitely  exceeding  all  that  we  can  now 
possibly  conceive  !  when  mortality  shall  be  swallow- 
ed up  of  life,  and  death  and  sorrow  shall  be  no  more  ! 
when  we  shall  be  eased  of  all  our  pains,  and  resolved 
of  all  our  doubts,  and  be  purged  from  all  our  sins,  and 
be  freed  from  all  our  fears,  and  be  happy  beyond 
our  hopes,  and  have  all  this  happiness  secured  to  us  be- 
yond tlie  power  of  time  and  change  !  1  shall  therefore 
conclude  with  my  earnest  request  for  the  good  of  your 
soul,  that  you  immediately  enter  upon  the  practice 
of  what  you  have  read  in  this  book,  and  are  taught 
to  be  your  duty,  and  the  duty  of  every  Christian. — 
Delays  are   dangerous,  and  especially  in  a  matter  erf 


^d^f^t  of  Cljriatimt  J)cufcctioit,  483 

so  great  importance  as  the  care  of  our  souls :  and 
one  moment  of  time  may  deprive  us  by  unforeseen 
accidents  of  those  means  of  grace,  which  now  God 
has  put  into  our  hands :  Make  therefore  no  long 
tarrying  to  turn  to  the  LonU  d^i^l  '^^ot  put  of  from 
day  to  day. 


The  End  of  the  Third   Part. 


DEVOTIONS 

FOR  THE  USE  OF 
FAMILIES  AND  PARTICULAR  PERSONS. 


ITote,  When  the  Prayers  for  Morning  or  Evening  are  to  be  used  with   % 
JFamily,  instead  of  /,  say  lue  ;  for  me,  say  us ;  &c. 
OCj*  For  the  necessity  and  advantages  of  Prayer,  see  Sunday  7. 


DIRECITONS  AND  PRAYERS  FOR  MORNING. 

DIRECTIONS. 

Ihe  best  preparation  for  spending  the  day  "well  is  to  keep  alliwrldly  thoughts 
out  of  your  mind,  till  you  have  presented  the  first  fruits  of  the  day  to  God, 
in  such-like  pious  sentences  as  those  that  follcna  : 

xjLWAKE,  O  my  soul,  and  sing  praises  to  thy  God.  I  laid  me 
down  and  slept,  and  rose  up  again,  for  the  Lord  sustained  nie. 

Lord,  raise  me  up  at  the  last  day,  that  I  may  enter  into  the  joy 
of  thee,  my  Lord. 

Awake,  O  my  soul,  to  righteousness,  and  sin  not ;  that  we  may 
be  glorified  together,  when  I  shall  be  awakened  by  the  last  trumpet 
to  appear  before  the  judgment-seat  of  Christ. 

Glory  be  to  thee,  O,  Lord,  for  watching  over  me  this  night  past. 

DIRECTIONS. 

While  your  body  is  busied  in  dressing  itself,  adorn  your  mind  ivith  spiritual 
and  religious  oneditations :  and  resolve  to  embrace  every  occasion  that  shall  of- 
fer itself,  for  the  service  of  God,  the  good  of  your  neighbour,  and  the  salvation 
of  your  o=wn  soul,  in  the  course  of  that  day.  And  when  you  are  dressed,  kr.eel 
down  before  God,  and  seal  your  good  resolutions  with  the  following  prayer: 

A  preparatory  prayer  for  God's  grace  and  assistance. 


A. 


.SSIST  me  mercifully  O  Lord,  in  all  772^  supplications  and  pray- 
ers, and  dispose  the  way  of  me  thy  servant  toward  the  attainment 
of  everlasting  salvation :  that  among  all  tiie  changes  and  chances 
of  this  mortal  life,  /may  ever  be  defended  by  thy  most  gracious 
and  ready  help,  through  .Tesus  Christ,  our  Lord.     Amen. 


486     H>ircctionjBf  mib  J^raper^  foe  Si^tinng* 


M^ 


The  Morning  Prayer  for  Every  Day. 


OST  gracious  Lord  God,  the  spring  of  all  my  comforts  here, 
and  the  sure  and  certain  foundation  of  all  my  hopes  hereafter,  in 
whom  /live,  move,  and  have  my  being;  look  down  from  heaven 
upon  jne,  who  humbly  beg  leave  to  renew  iny  thanks  to  thy  divine 
majesty.  I  confess,  that  under  thy  protection  /  have  this  night 
slejit  secure ;  and  jiraised  be  thy  holy  name,  that  /am  now  in  health 
and  safety ;  therefore  as  long  as  /  live,  /  will  magnify  thee  for  my 
creation,  my  preservation,  and  all  the  blessings  and  comforts  /  enjoy. 
O  most  merciful  Father,  forgive  me  all  the  unworthy  returns  /  have 
made  for  the  manifold  favours  /  have  received  from  thee  ;  and  grant 
me  for  the  time  to  come  such  a  sense  of  thine  infinite  goodness  and 
mercy,  that  /may  love  thee  with  all  my  heart,  with  all  my  soul,  and 
with  all  my  strength  ;  that  /  may  study  to  please  thee  in  all  things, 
and  be  afraid  of  nothing  so  much  as  thy  wrath  and  indignation. 
And  that  /may  serve  thee  as /ought  to  do,  preserve  me  from  all 
the  power  of  ensnaring  objects,  and  make  nie  truly  sensible  of  the 
vanity  of  this  world  ;  neither  permit  7ne  to  be  brought  under  the 
dominion  of  those  lusts,  wiiich  war  against  the  soul.  Grant  me  a 
right  understanding  of  ihy  will  and  grace,  so  to  use  this  world,  as 
not  to  abuse  it ;  so  that  neither  the  cares  of  this  life  nor  the  deceit- 
fulness  of  riches  may  ever  make  7ne  neglect  the  great  work  of  my 
salvation.  Create  in  me  O  God,  a  clean  heart,  and  root  out  thereof 
all  covetous  affections  and  desires  ;  and  let  it  be  my  great  care  and 
concern  to  lay  up  a  treasure  in  heaven,  and  provide  for  eternity  :  so 
that  being  delivered  from  pride  and  vainglory,  from  a  fond  conceit 
of  myself^  or  a  mean  opinion  of  others,  from  a  censoi'ious  and  un- 
charitable spirit,  from  an  envious  and  malicious  temper,  and  from 
all  those  sinful  and  corrupt  affections,  that  are  so  hurtful  in  thy  sight, 
/  may  be  endued  with  thsrt  wisdom  which  is  from  above,  which  is 
first  pure  and  then  peaceable  ;  with  that  meekness  and  humility, 
which  is  in  thy  sight  of  so  great  price ;  and  with  all  those  holy  and 
cliristian  dispositions  that  thou  lovest.  and  which  thou  defightest  to 
find  in  the  sons  of  men.  Grant  me  always  a  true  sense  oi  my  own 
frailty,  of  the  shortness  and  uncertainty  of  this  life,  and  of  the  eter- 
nity of  that  which  is  to  come,  that  /may  always  be  careful  so  to 
live,  as  /  shall  wish  /  had  done  when  /  come  to  die.  Let  neither 
sickness  nor  death  ever  surprise  me^  nor  find  7ne  in  a  state  unpro- 
vided:  but  grant  that  /may  finish  the  great  work  of  my  salvation 
Ijefore  the  night  comes,  when  no  man  can  work  ;  that  so  having 
laid  up  a  good  foundation  of  hope  and  comfort  against  the  day  of 
trouble  and  sickness,  /  may,  whenever  thou  shalt  be  pleased  to  call 
me  hence,  cheerfully  resign  up  imj  soul  into  thy  hands.  And  this 
/most  humbly  pray  through  the  merits  and  for  the  sake  of  thy 
dear  son  Jesus  Christ,  our  saviour. 


SJ>titction^  anti  ^^rapctiSi  for  a^onune*     ^s? 


Assist  tne  O  I^ord, 
this  clay  in  all  my  ho- 
nest labours  and  en- 
deavours, and  grant 
that  /  may  take  no- 
thing; in  hand  but 
what  is  a§;reeable  to 
thy  blessed  will.  To 
thee  also  /  humbly 
beg  leave  to  commend 
my  soul  and  body,  and 
all  that  stand  in  any 
relation  to  me ;  be- 
seeching thee  of  thy 
great  goodness  to  take 
us  under  thy  protec- 
tion, to  defend  us 
from  all  evil,  and  to 
lead  us  in  the  way  we 
should  go ;  so  that, 
while  we  are  engaged 
about  things  tempo- 
ral, we  may  not  for- 
get the  things  that 
are  eternal,  nor  be  un- 
mindful of  that  great 
account  wiiich  we 
must  give  when  thou 
shalt  call  us  to  judg- 
ment at  the  last  day. 
I.eave  us  not  to  our- 
selves, but  guard  us 
from  those  snares  and 
temptations  that  eve- 
ry where  surround  us 
in  this  body  of  cor- 
ruption. Guide  us  by 
thy  good  spirit  thro' 
the  affairs  and  busi- 
ness of  this  life,  that 
we  may  at  last  arrive 
at  that  place  of  ever- 
lasting rest  and  peace, 
which  thou  hast  pre- 
pared for  those  who 
truly  and  sincerely 
love  and  fear  thee, 
tlirough  the  merits 
and  intercession  of 
thy  beloved  son  Jesus 
Christ,  cfur  Lord  ;  in 


On  Sunday  Morning,  instead  of  the  oji/iosite 
Paragrafih  say, 
I  bless  thee  also  for  the  appointment  of 
one  day  in  seven  for  our  rest,  and  thy  more 
peculiar  worship.  Dispose  my  heart,  O 
Lord,  /  humbly  beseech  thee,  to  a  serious 
attendance  upon  thee  in  all  holy  duties. 
Make  me  duly  mindful  of  all  thy  sacred  in- 
stitutions, and  grant  that  /may  never  so  far 
forget  the  interest  of  my  soul,  as  to  neglect 
the  religious  observance  of  the  christian 
sabbath.  And  grant  that  /  may  observe  it 
according  to  thy  commandment,  as  a  means 
to  promote  a  holy  and  virtuous  life,  and  to 
prepare  Jny  soul  for  the  enjoyment  of  the 
most  glorious  and  delightful  praises,  which 
is  the  happiness  and  employment  of  angels 
and  the  souls  of  just  men  made  perfect. 
And  wherein  /  have  offended  thee  by  my 
negligent  performance  of  these  holy  duties, 
be  not  provoked  to  withdraw  the  assistance 
of  tliy  holy  spirit  from  me,  and  to  leave  ?;«: 
to  the  folly  and  vanity  of  ?ny  own  will ;  but 
forgive  me  all  Tfiy  past  offences,  and  merci- 
fully hear  T)iy  prayer,  and  let  my  cry  come 
unto  thee  in  the  day  of  my  necessity.  With- 
draw my  mind  from  the  care,  and  business- 
and  pleasures  of  this  life ;  that  /  may  morc 
freely  attend  upon  the  great  concerns  of  a 
far  better  life,  and  that  my  prayers  and 
praises,  and  all  7ny  services,  may  be  offered 
up  in  such  a  serious  and  devout  manner,  as 
may  render  them  acceptable  in  thy  sight. 
Make  me  attentive  to  thy  holy  word,  and  ii; 
all  the  good  instructions  that  shall  this  da>- 
be  given  mc:  and  grant  that  /may  not  I'est 
in  any  outward  performances ;  but,  by  a 
right  use  of  thy  holy  ordinances,  may  grow 
in  grace,  and  every  day  improve  in  all  vir- 
tuous  and  godly  living,  that  when  this  shoit 
life  shall  have  an  end,  /  may  dwell  witli  thee 
in  life  everlasting.  Preserve'  the  universal 
church,  and  bless  every  christian  assembly 
with  tljy  gracious  presence  ;  hear  the  pray- 
ers they  shall  this  day  put  up,  and  make  the 
word  effectual  to  the  pulling  down  the  king- 
dom of  Satan,  and  to  the  building  up  of  the 
church  of  Christ  in  sound  faith  and  real  vir- 
tue ;  that  so  thy  word,  coming  with  power 
into  every  conscience,  may  have  a  due  and 
saving  effect  upon  the  minds  of  all  that  hear 


488     SDircctionja^  anb  ^tapct^  fot  a^ornhtg. 


Avhose  most  compre- 
Jicnsive  words  /  offer 
up  77nj  impcrl'cct  pray- 
ers, saying, 


Our  Father^  &c. 


and  read  the  same.  Give  a  plentiful  portion 
of  thy  good  spirit  unto  all  who  by  sickness, 
imprisonment,  or  any  other  impediment, 
are  detained  from  partaking  of  the  means 
ol  grace  /  enjo}  ;  and  mercifully  relieve  and 
help  them  in  their  straits  and  afflictions. 
And,  O  most  gracious  Father,  pardon  my 
sins  and  imperfections,  and  relieve  all  inij 
necessities,  for  the  sake  of  Jesus  Christ, 
who  has  taught  me  thus  to  pray : 

Our  Father.)  &c. 

DIRECTIONS. 

Here,  if  your  time  ivill  permit,  add  the  prayers  of  general  Interces- 
sion and  Thanksgiving,  as  you  find  them  in  the  pages  follo%ving^  be- 
fore you  use  the  concluding  pi'ayer. 

The  concluding  Prayer. 

X  HE  grace  of  our  Lord  Jesus  Christ,  and  the  love  of  God,  and 
the  fellowship  of  the  Holy  Ghost,  be  with  us  all  now  and  for  ever  , 
more.     Amen. 


M. 


The  Intercession. 


-OST  gracious  God,  whose  mercy  is  over  all  thy  works,  /be- 
seech thee  to  extend  thy  pity  and  compassion  to  the  whole  race  of 
mankind  :  let  the  bright  beams  of  thy  gospel  shine  into  all  the 
corners  of  the  earth,  that  those  who  sit  in  darkness  may  come  to 
the  knowledge  and  practice  of  thy  laws,  and  their  souls  be  saved  in 
the  great  day  when  thy  son  Christ  Jesus  shall  come  to  judge  the 
earth.  And  1  most  humbly  pray,  that  thou  wilt  pardon  the  great 
and  crying  sins  of  this  nation,  and  turn  from  us  the  evils  which  we 
have  most  justly  deserved;  stop  all  profaneness,  irreligion  and  im- 
piety, and  compose  all  our  unhappy  animosities,  so  that  truth  and 
justice,  brotherly  love  and  charity,  may  ever  flourish  and  abound. 
Defend  thy  holy  catholic  church,  especially  that  part  of  the 
communion  of  saints  which  thou  hast  planted  in  these  states,  and 
heal  the  breaches  and  divisions  thereof.  Preserve  thy  servant  the 
President  of  these  United  Slates,  and  make  him  an  instrument  in 
thy  hand,  of  great  good  to  this  nation.  Direct  the  pastors  and  gov- 
ernors of  thy  church  with  a  spirit  of  true  religion  and  goodness, 
and  make  them  zealous  and  diligent  to  promote  it  in  all  those  whom 
I  hou  hast  committed  to  their  care.  Endue  the  magistrates  and  peo- 
ple of  this  nation  with  wisdom,  grace,  and  understanding,  that  they 
may  all  study  to  serve  thee,  and  to  discharge  the  duties  of  their 
several  stations,  alvays  remembering  that  great  account  which  they 
must  one  day  give  at  the  judgment-seat  of  Christ.  Relieve  all  that 
are  in  any  affliction  or  distress  ;  that  labour  under  poverty  or  perse- 
t.iition,  under  bodily  pains  ©r  diseases,  or  under  temptation  or  trou- 


SDircctionjG^  anti  JDrapcr^  fot  €Ucniiig»      489 

ble  of  mind  ;  and  in  thy  good  time  deliver  them  out  of  all  their  trou- 
bles. Bless  with  the  choicest  of  thy  graces  all  my  friends  and  re- 
lations [particularly  iny  father  and  mother,  mi/  brothers  and  sisters, 
my  dear  wife  and  children  ;  if  you  have  any  such  Jiear  reladontil  par- 
don all  our  sins,  unite  our  hearts  in  a  mutual  love  of  each  other,  and 
vouchsafe  to  every  one  of  us,  and  to  ail  others  that  either  pray  for 
7ne  or  desire  my  prayers,  whatever  thy  infuiite  wisdom  knows  to  be 
most  expedient  for  us.  Requite  all  those  who  iiave  been  in  any- 
wise instrumental  to  my  good,  according  to  thtir  works;  and  for- 
give thobe  that  have  done  or  wished  me  evil,  and  grant  them  repent- 
ance and  better  inclinations.  All  which  /  offer  up  to  thee,  and 
humbly  beseech  thee  to  grant,  for  the  sake  and  through  tlie  me- 
rits of  thy  dearly  beloved  son  Jesus  Christ,  Our  Loiil.     Amen. 


A 


The  Thanksgiving. 


LMIGHTY  God,  father  of  all  mercies,  /offer  up  unto  thy  di- 
vine majesty  my  unteigned  praises,  in  return  for  all  those  number- 
less benefits  which  thou  hast  vouchsafed  unto  me :  but  /  more  par- 
ticularly bless  and  glorify  thy  holy  name  for  the  mercies  I  have  re- 
ceived; for  my  deliverance  from  sin,  and  the  tem|jtations  which  have 
been  conquered  by  me,  and  for  all  the  good  that  /  have  done  ;  for 
preserving  ine  in  health  and  safety,  for  the  plentiful  provision  which 
/enjoy  by  thy  goodness,  and  for  continuing  to  7ne  the  enjoyment  of 
so  many  comforts ;  as  also  for  delivering  ?ne  from  the  evils  which 
I  have  most  justly  deserved,  and  to  which  lam  continually  exposed 
by  the  weakness  of  ?)iy  nature  and  the  power  of  the  enemy.  Yet 
above  all  /laud  and  magnify  thy  glorious  name  for  the  incarnation, 
feirth,  life,  passion,  death,  resurrection,  and  ascension  of  my  saviour, 
thy  son  Jeyas  Christ,  who  is  the  foundation  of  all  thy  mercies,  and 
the  author  and  finisher  of  my  faith  ;  in  whose  name  alone  /  have 
a  right  to  pray  to  thee,  and  to  sum  up  all  7ny  prayers  and  praises, 
saying, 

Our  Father  J  &c. 

DiRECTIOIfS. 

Then  lishig  from  xjaiirknees^  if  your  time  and  business  ivill  permiCy 
improve  your  sout  by  reading  some  portion  of  holy  scripture,  more  es- 
pecially of  the  New  Testament.  But  first  beseech  your  heavenly  Fa- 
ther to  assist  you  with  his  holy  spirit,  that  you  ?nay  so  understand  and 
practise  his  ivord,  that  it  shall  make  you  wise  wito  salvafion,  in  some 
such  form  as  here  fulloweth  : 

A  Prayer  for  the  right  use  of  the  Holy  Scriptures. 


B, 


Blessed  Lord,  who  hast  caused  all  holy  scriptures  to  be  writ- 
ten fqr  our  learning  ;  grant  that  /  may  in  such  wise  hear  them,  read, 
mark,  learn,  and  uiwaidly  digest  them;  that  by  patience,  and  com- 
fort of  thy  holv  word,  /  mav  embrace  and  ever  holdfast  the  blessed 

3Q 


490     Ditfftionss  anb  5S^rapcr^  foe  <Ci)cnm0i 

hope  of  everlasting  life,  which  thou  hast  given  me  in  our  saviouF, 
Jesus  Christ.     Amen. 

DIRECTIONS. 

-  Jn  reading  the  great  mxjsteries  of  failh^  firostratc  your  reason  to 
revelatlouf  and  lift  up  your  heart  contuiually  to  God  in  some  short  seri' 
fence  agreeable  to  the  subject  you  are  reading  after  the  manrier  foh 
lonving..  And  reading  a  little  at  a  ti?ne,  digest  it  well  for  your  comfort 
and  practice.  And  if  time  shall  jiermit^  read  some  part  of  this 'Nexr 
Whole  Duty  of  Man  ;  for  variety  is  found,  not  only  to  please,  but 
to  be  the  best  ivay  to  instruct  human  nature. 

Ejaculations,  to  be  used  while  reading  the  Scripture. 

X-iORD,  deliver  me  from  this  temptation,  this  sin,  or  this  judg- 
ment. 

Lord,  give  me  grace  to  obey  this  command. 

Ci lory  to  thee,  O  Lord,  for  this  mercy. 

Lord,  grant  me  thy  grace  to  make  my  calling  and  election  sure^ 


DIRECTIONS  AND  PRAYERS  .FOR  EVENING. 

At  night  spare  some  time,  before  you  go  to  bed,  for  your  devotions  ; 
and  laying  aside  all  business  and  company,  retire  to  your  closet,  and 
begin  with  this  prayer. 


o 


The  Preparatory  Prayer. 


God,  send  into  my  soul  thy  holy  spirit,  to  help  my  infirmities  ; 
and  so  dispose  my  mind,  and  pi-epare  my  heart,  that  my  prayers  and 
praises  may  be  acceptable  in  thy  sight,  through  Jesus  Christ,  our 
Lord.     A?nen, 


DIRECTIONS. 


To  this  add  the  prayer  in  page  4^8,  for  a  right  use  of  the  holy 
scriptures  ;  and  then  read  so7ne  portion  of  holy  scripture,  and  of  this 
Nevj^  Whole  Duty  of  Man,  in  the  manner  directed  just  above.  And 
having  composed  xjour  thoughts,  pray  to  God  to  enlighten  your  memory 
in  the  examination  of  your  past  life,  saying, 

A  Prayer  for  Sincerity  in  the  Examination  and  Ac- 
knowledgment of  our  Sins  to  God. 

V_y  Eternal  God,  who  searchest  the  hearts,  and  triest  the  reins  of 
man,  who  knowest  his  thoughts  long  before,  dispose  me  frequently 
to  examine  the  state  of  my  own  mind,  and  to  compare  my  actions 


with  the  rule  of  thy  laws.  Raise  in  me  an  abhorrence  of  whatever 
offends  thee,  that  J  may  always  turn  my  feet  unto  thy  testimonies ; 
and  let  neither  self-love,  sloth,  negligence,  nor  any  other  darling- 
passion,  so  impose  upon  or  divert  me  from  searching  into  the  cor- 
ruptions of  my  own  heart,  as  to  escape  my  repentance  ;  but  vouch- 
fafe  me  the  assistance  of  thy  holy  spirit,  that  /  may  so  impartially 
judge  and  condemn  viyself,  that  1  may  not  be  condemned  at  thy 
fearful  judgment-seat,  and  that  in  a  full  discovery  of  iny  own  vile- 
ness  /  may  humble  myself  under  the  rod  of  thy  divine  justice,  and 
fi'om  my  heart  condemning  all  those  follies  whereby  I  have  provok- 
ed thy  wrath  and  indignation  against  wc,  I  may  earnestly  solicit  thy 
pardon  and  forgiveness,  through  the  merits  of  thy  son  Jesus  Christ, 
our  Lord,     Amen, 

DIRECTIONS. 


w 


Then  examine  your  conscience  by  this  short  method. 

A  short  Form  of  Examination  of  Conscience. 

HAT  sin  have  I  this  day  committed  in  thought,  word,  or 
deed  ? 

What  opportunity  of  doing  good  have  I  neglected  ? 

Have  I  omitted,  or  carelessly  performed,  any  of  my  I'eligious 
duties  ? 

Have  I  done  any  injustice  to  my  neighbour,  in  his  body,  family, 
goods,  or  reputation  ? 

Am  /  wiHing  to  make  him  restitution,  as  I  am  able  ? 

Ajn  I  ready,  as  God  has  foi'given  me  in  Christ  Jesus,  to  forgive 
such  as  have  offended  mc  ? 

DIRECTIONS. 

To  the  above  may  be  (idded  such  other  questions  as  your  jiarticular 
circumstances  -may  require.  Then  confess  your  gidltincss  to  God  in 
this  or  some  such  form^  as  follows : 


A  Form  of  Confession, 


A. 


XMIGHTY  and  most  merciful  Father,  I  have  erred  and  stra>- 
ed  from  thy  ways  like  a  lost  sheep.  I  have  followed  too  much  the 
devices  and  desires  of  my  own  heart.  I  have  offended  against  thy 
holy  laws.  I  have  left  undone  those  things  which  I  ought  to  have 
done ;  and  I  have  done  those  things,  which  I  ought  not  to  have 
done;  and  there  is  no  health  in  mc.  But  thpli,  O  Lord,  have  mer-. 
cy  upon  me,  a  miserable  offender.  Spare  me,  O  God,  who  confess 
my  faults ;  cleanse  7)ie  from  all  my  secret  and  unknown  triuisgresr 
sions,  and  be  reconciled  unto  7ne,  who  am  heartily  sorry  for  my  sins, 
and  grieved  tliat  I  have  offended  thee.  Reserve  not  my  sins  to  be 
punished  in  the  day  of  thy  fierce  anger  ;  but  spare  mc,  and  grant 
that  I  may  never  fall  into  those  evils,  wluch  rpy  sins  have  justly 


492      2I>trcction^  anti  |)ra]cicr£^  for  €ticimig» 

deserved  of  thy  justice.  Restore  ?ne  that  am  penitent :  according 
to  thy  promises  declared  unto  mankind,  in  Christ  Jesu,  our  Lord. 
And,  as  there  is  nothing  1  so  much  desire  as  to  be  of  the  number  of 
thine  elect;  for  thy  favour  is  better  than  life  itself,  and  the  most 
perfect  freedom  is  not  to  Ije  compared  to  thy  service ;  grant  jne 
strength  by  the  assistance  of  thy  holy  spirit  to  forsake  all  my  sins, 
and  to  reform  whatever  has  been  amiss  in  the  temper  and  disposition 
of  niy  mind,  or  in  any  of  the  actions  of  my  life  ;  that  when  I  depart 
hence,  I  may  be  received  into  that  blessed  state,  where  sin  and  death 
shall  have  no  dominion  over  me.  All  which  I  beg  for  the  sake  and 
in  the  name  of  Jesus  Christ.     Amen. 

DIRECTIONS. 

After  tvhich  acknowledgment  of  our  oivn  corrufition  and  unworthi' 
?iess,  renew  your  resolution  of  amendment^  aiid  beg  for  mercy  through 
Christ ;  and  this  with  as  much  devout  enrnestnesss  as  if  death  was  as 
near  apfiroaching  as  ijour  sleep,  which,  for  aught  you  know,  may  be  so 
indeed  ;  and  therefore  you  should  no  more  -venture  to  go  to  bed  and  to 
sleeji  unrecommcnded  to  Gody  then  you  would  dare  to  die  in  that  mise- 
rable state. 

Then  offer  u}i  unto  God  the  tribute  of  your  evening  sacrifice  0/ pray- 
er and  thanksgiving  ;  as  well  for  his  usual  end  daily  preservations, 
as  for  his  extraordinary  deliverances  :  and  above  all,  endeavour  by  the 
consideration  of  his  mercies  to  have  your  heart  the  more  closely  krdt  to 
him,  remc7nbering  tliat  every  favour  received  from  God  is  a  new  en- 
gagement up-on  you  to  love  and  obey  him  still  more  and  i.iore. 


o 


The  Evening  Prayer  for  Every  Day, 


Most  glorious  God,  although  I  know  that  thou  hatest  iniquity 
with  a  perfect  hatred,  yet  I  am  assured  also  that  thou  delightest  in 
the  ways  of  mercy  ;  that  thou  art  a  tender  lover  of  souls ;  and  not 
only  permittest,  but  invitest  us,  miserable  creatures,  to  come  unto 
the  throne  of  thy  grace.  Therefore,  C)  Lord,  with  humble  confi- 
dence I  lift  up  my  soul  unto  thee,  beseeching  thee  not  to  cast  me 
away  from  thy  presence ;  but,  for  the  sake  of  my  dear  redeemer, 
receive  me  graciously  to  thy  mercy,  and  let  the  merit  of  his  bitter 
death  and  passion  atone  for  all  my  follies  and  miscarriages.  Par- 
don, I  meekly  beseech  thee,  whatever  I  have  done  amiss  this  day, 
and  all  my  life  past,  either  against  thee,  my  neighbour  or  myself. 
Convince  7ne  truly,  O  l^ord,  of  the  great  folly  and  danger  of  sin, 
and  make  me  so  afi'aid  of  offending  thee,  that  I  may  abstain  from 
all  appearance  of  evil,  and  do  nothing  but  what  is  pleasing  in  thy 
sight.  Let  the  interest  of  my  immortal  soul  be  maj  chief  care  and 
concern  ;  and  grant,  that  I  may  live  as  becomes  the  gospel  of  Christ, 
denying  all  ungodliness  and  worldly  lusts,  and  living  righteously, 
soberly,  and  godly,  in  this  present  world.  But,  forasmuch  as  without 
thee  I  a}>i  not  abls  to  please  thee,  grant  me  tiie  assistance  of  thy 
grace  and  holy  spirit,  that  I  may  pass  through  all  the  temptations 
of  this  world  with  peace,  and  innocence,  and  safety  ;  enable  me  ^'^ 


SDircctioitiBf  mib  J^^rapcriei  foe  ^bnimg.      493 

bear  up,  with  courage  and  resolution,  against  all  the  assaults  of  nvj 
great  adversary  the  devil,  who  is  daily  lying  in  wait  to  destroy  mi-. 
Cleanse  me  from  all  my  secret  and  unknown  transgressions  :  and 
grant  that  I  may  seriously  consider  and  reflect  upon  the  foulness 
and  deformity  of  sin,  and  what  dreadful  thrtatenings  thou  hast 
denounced  against  it,  that  I  may  become  a  true  and  sincere  mourn- 
er for  my  past  sins ;  and  as  far  as  is  possible,  redeem  7nij  ^mis- 
spent time,  by  employing  the  remainder  of  ?«;/  days  in  thy  service 
and  to  thy  glory.  1  each  me  so  to  number  my  days,  that  I  may  be- 
come wise  unto  salvation  ;  and  give  me  that  hatred  and  abhorrence 
of  sin  and  iniquity,  that  I  may  abstain  from  every  kind  and  sort  of 
evil.  \_O71  Sunday.  Cause  thy  word,  which  I  have  heard  or  read, 
to  abide  in  my  heart,  and  to  bring  forth  the  fruits  of  a  holy  and  re- 
ligious life.  And  if  I  have  come  without  due  preparation  to  thy 
holy  worship,  I  nov/  present  ?«i/se// before  thee,  acknowledging  this 
and  all  7ny  manifold  sins,  by  which  I  have  deserved  thy  just  displea- 
sure and  indignation;  and  humbly  pray  thee,  for  Jesus  Christ's 
sake,  to  forgive  all  that  is  past,  to  guide  me  in  the  ways  of  truth  and 
holiness,  and  to  help  me  to  set  thee  always  Ijefore  my  eyes,  that  I 
may  always  fear  and  dread  to  offend  thee.]  Breathe  into  me,  O  Lord 
a  new  heart,  new  affections,  and  new  desires,  that  I  may  love  thee 
■with  more  sincerity,  and  serve  thee  with  greater  faithfulness,  than  I 
have  ever  yet  done.  Open  my  eyes  to  behold  the  vanity  and  un- 
certainty of  all  things  here  below  ;  and  vouchsafe  that  I  may  make 
thee  7ny  only  joy  and  my  delight,  my  stay  and  yny  trust,  7ny  guide 
and  7ny  counsellor.  Grant  that  in  the  days  of  health  and  prosper- 
ity I  may  consider  my  latter  end,  and  remember  and  provide  for 
that  great  account  which  I  must  one  day  give  before  the  judgment- 
seat  of  Christ :  that  when  the  hour  of  my  departure  shall  come,  I  may 
meet  death  without  fear  or  amazement,  and  with  a  well-grounded 
hope  of  thy  mercy  and  goodness,  may  cheerfully  resign  7ny  soul 
into  thy  hands,  wlien  thou,  imj  God,  in  thy  great  wisdom,  shall  see 
it  fitting  to  call  7ne  to  thyself.  Extend  thy  mercy,  O  God,  to  all 
mankind  ;  have  pity  upon  all  Jews,  Turks,  infidels,  and  heretics, 
and  bring  them  to  the  ligl.t,  and  knowledge,  and  practice  of  thy 
Jaws.  Bless  thy  holy  catholic  church,  and  especially  those  parts  of 
it  which  thou  hast  planted  in  this  nation  ;  remove  out  of  it  all  er- 
rors and  corruptions,  all  divisions  and  dissentions  ;  and  grant  that 
the  lives  of  christians  may  be  holy  and  exemplary,  and  such  as  be- 
come the  gospel  of  our  blessed  saviour.  Reform  all  things  amiss 
in  these  United  States  :  root  out  from  among  us  all  irreligion  and 
profaneness,  all  uncharitableness  and  animosities  ;  pardon  our  great 
and  crying  sins;  avert  the  evils  that  we  have  deserved;  continue 
the  light  of  the  glorious  gospel  among  us,  and  give  us  grace  to  turn 
from  the  evil  of  our  ways,  unto  thee,  the  Lord  our  God  ;  that  thou 
may  delight  over  us,  to  do  us  good  ;  to  build  us  op,  and  not  to  de- 
stroy us.  Bless  thy  servant,  the  President  of  these  stales,  and  all 
others  in  authority  ;  make  tliem  all,  in  their  several  places  and  sta- 
tions, useful  and  serviceable  to  thy  glory,  and  the  good  and  welfare 
of  thy  church  and  nation.  AvA  thou,  who  art  the  father  of  mercies 
And  origin  of  all  comfort,  look  down  with  pity  and  compassion  upon 


thy  afflicted  servants  every  where  ;  give  them  courage  and  patience, 
comfort  and  support  in  thee,  and,  in  thy  good  time,  a  joyful  deUv- 
erance  out  of  all  their  troubles.  Be  gracious  to  all  my  friends  and 
relations  [particularly  to  7ny  father,  mother,  brothers,  sisters,  &c.  if 
you  have  any  ;]  do  good  unto  those  that  have  at  any  time  done  or 
wished  us  evil ;  and,  as  thou  art  thoroughly  acquainted  with  all 
our  wants,  vouchsafe  unto  every  one  of  us,  and  to  all  christians, 
whatever  thou  knowest  to  be  best  and  most  fitting  both  for  our 
temporal  and  eternal  welfare.  And  now,  O  Lord,  I  humbly  beseech 
thee  to  accept  of  iny  unfeigned  praises  for  all  thy  blessings,  for  viy 
health  and  safety,  and  all  the  comforts  of  ?«;/  life;  for  the  redemp- 
tion of  mankind,  and  the  means  and  hopes  of  glory,  which  proceed 
from  thy  bounty  and  goodness.  To  thee  therefore  I  ascribe  all 
possible  praise  and  thanksgiving,  humbly  beseeching  thee  to  grant 
me  the  continuance  of  thy  mercy  and  goodness,  and  to  take  me.,  and 
all  that  belong  to  me,  this  night  under  thy  care  and  protection,  pre- 
serving us  from  all  perils  and  dangers,  and  giving  us  such  refreshing 
rest  and  sleep,  as  may  fit  us  for  the  duties  of  the  day  following ;  and 
if  thou  art  pleased  to  add  another  day  to  our  lives,  grant  that  wc 
make  a  right  use  and  improvement  thereof,  to  thy  glory,  and  the 
benefitof  our  immortal  souls,  through  JesusChrist  our  Lord,in  whose 
name  and  words  I  further  pray,  saying,  Our  Father,  &c.  &c. 

DIRECTIONS. 

Here,  if  time  permits,  add  the  prayers  q/'Intercession  and  Thanks^ 
giving  on  pages  487  o:«f/488,  before  you  use  the  concluding' prayer. 

The  concluding  Prayer. 

A  HE  grace  of  our  Lord  Jesus  Christ,  and  the  love  of  God, 
and  the  fellowship  of  the  Holy  Ghost,  be  with  me  for  evermore.— 
Amen, 

Ejaculations  or  short  Sentences  to  he  said  in  Bed. 

X  Will  lay  me  down  in  peace  and  take  my  rest ;  for  it  is  thou, 
P  Lord,  only  thatmaketh  me  dwell  in  safety. 

Into  thy  hands  I  commend  my  spirit ;  for  thou  hast  redeemed 
me,  O  Lord,  thou  God  of  truth. 

Hide  me,  O  Lord,  under  the  shadow  of  thy  wings,  and  grant  me 
peace  this  night  and  evermore. 

Have  mercy  upon  me,  O.Lord,  now,  and  at  the  hour  of  death.-^ 
■Amen. 


OCCASIONAL  PRAYERS. 
A  Morning  Prayer  to  be  used  by  a  young  Pers6n. 


A- 


^LMIGHTY  God,  who  art  the  kind  author  of  my  being,  so  in- 
spire me  with  that  wisdom  which  is  iVom  above,   that  1  may  con- 
stantly walk  in  the  ways  of  thy  laws,  and  in  the  v/ork  of  thy  com- 
mandments, that  I  may  be  preserved  from  all  temptations  and  the 
ways  of  the  destroyer.     Accept  of  my  unfeigned  thanks  for  all  the 
blessings  I  daily  receive  from  thee,  and  particularly  for  my  preser- 
vation and  refreshment  in  the  night  past.     Have  mercy  lipon  me 
and  forgive  me  all  my  sins  ;  and  give  me  grace  to  flee  from  all 
youthful   passions  and  sinful  desires,   and  that  I  may  always  walk 
as  in  thy  presence,  ever  mindful  oF  my  latter  end.   Bend  my  heart 
\vith  that  awful  tenderness  for  my  parents,  and  for  those  that  have 
the  care  of  me,  and  with  that  christian   sense  of  my  duty  toward 
them,  that  my  language  may   be   respectful,  my   actions  dutiiul, 
and   my  Avhole   behaviour  such,  that  1  may  prove  a  comfort   and 
blessing  to  them,  who  take  so  much  care  of  me.     Help  me  ever 
to  remember  the   christian   principles  which  I  have  learned,   and 
the  pious  instructions  which  have  been  given  me,  and  never  to  de- 
part from  the  good  way  in  which  I  have  been  taught  to  walk.  In- 
cline my  heart  to  all  that  is  good  :  grant  that  I  may  be  modest  and 
humble  in  my  carriage  and  behaviour ;  chaste  and  pure  in  all  my 
thoughts,  words,  and  actions  ;  true  and  just  in  all  my  dealings  ;  re- 
spectful and  obedient  to  my  superiors ;  innocent  and  inoflensive  in 
my  whole  conversation  ;  faithful  and  diligent  in  the  discharge  of 
all  the  duties  of  that  state  and  condition  of  Ufe  wherein  thou  hast 
placed  me :  and  teach   me  to  fear  thee,   and  love  thee,  my  God, 
above  all   things  ;  and  to  do  to  all  others,  as  I  would  they  should 
do  unto  me.     Make  me  perfectly  contented  \vith,my  condition,  and 
thankful    to  thee  who  hast  given   me  all  things  necessary  for  life 
and  godliness.     Let  thy  good  providence  always  take  care  of  me, 
and  let  me  never  place  my  trust  and  confidence    hi  any  thing'  but 
in  thee.     Deliver  me  from  sloth  and  idleness,  bad  company,  and 
from  all  dangers  both  of  body  and  soul ;  that  I  may  increase  daily 
in  the  knowledge  and  love  of  thee  my  God,  and  of  thy  son  Jesus 
Christ,  our  Lord,     Accept  of  my  humble  petition  for  [my  father^ 
mother,  brei/ireji,  sis(er&;  &c.  ^f  ye  have  aai/]  all  my  friends  and  re- 
lations, all  this  family,  and  the  whole  race  of  mankind  :  and  grant 
unto  us  all  those  graces  and  blessings,  which  thou  knowest  to  be 
most  needful  for  the  attainment  of  everlasting  life.     And  now,  O 
Lord,  I  freely  ofl'er  unto  thee  my  soul  and  my  body,  beseeching 
thee  to  take  them  into  thy  care  and  protection,  that  they  may  be  al- 
ways employed  in  thy  service  and  to  thy  glory;  and,  having  faith- 
fully served  thee  in  this  life,  that  I  may  at  last  obtain  life  everlast- 
ing,  through  the   merits  and  mediation  of  Jesus   Christ  who    has 
'aught  his  disciples  thus  to  pray,  Otir  Father,  S:c, 


(0fctt0ional  5^rapcr.sf,  496 


An  Evening  Prayer  to  be  used  by  a  young  Person. 


M< 


IVJLOST  mii^hty  Lord  and  evevlastini^  God,  I  most  humbly  be- 
seech thee  to  pardon  me  in  whatsoever  I  have  offended  thee  this  day, 
either  in  thought,  word  or  deed,  [/lere  mentio7i  such  fiarticulars  as  ijou 
can  remembtr.']  Enable  nie  to  resist  and  subtlue  every  evil  incfination 
uithin,  and  eveiy  outward  temptation.  Assist  me  daily  with  thy 
Hcly  Spirit,  to  increase  in  the  knowledge  and  love  of  thee  my  God, 
and  of  my  Saviour  Jesus  Christ.  Teach  me  the  paths  of  thy  com- 
mandments while  I  am  young.  Sanctify  whatever  good  instruc- 
tions 1  have  at  any  time  received  from  the  piety  and  care  of  my  pa- 
rents, guardians,  and  teachers ;  help  me  carefully  to  remembe;* 
ihem,  and  seriously  to  practise  them.  And  I  praise  thy  holy  name 
for  all  the  blessings  thou  hast  this  day,  or  at  anytime  shown  me  ; 
for  all  the  helps  of  preventing  or  restraining  grace  thou  hast  vouch- 
safed me  ;  for  whatever  I  have  done,  which  may  be  in  any  measure 
acceptable  to  thee  ;  for  all  the  progress  I  have  made  in  my  learn- 
ing :  for  thy  preservation  of  me  from  all  the  calamities  and  dangers, 
Avhich  frail  mortality  is  every  moment  exposed  unto  ;  and  particu- 
larly for  \_here  mention  any  particular  blessings  you  recollect  God  has 
bcstcivecl  ufion  you  this  clay.']  Take,  I  humbly  pray  thee,  my  soul 
and  body  into  thy  care  this  night ;  bless  and  protect  me  ;  and  all  the 
mercies  which  I  beg  for  myself,  1  heartily  desire  for  all  my  friends 
and  relations,  and  for  all  men ;  that  we  may  be  all  so  guided  in 
this  present  life,  as  to  arrive  safe  in  thy  heavenly  kingdorfi, 
through  the  merits  of  Jesus  Christ,  our  saviour  ;  in  whose  most 
lioly  name  and  words  I  further  call  upon  thee,  saying.  Our  Father-, 
Sec. 


o 


A  Morning  Prayer  to  be  used  by  a  Servant. 


God,  the  great  creator  and  preserver  of  all  mankind,  I  bless 
and  praise  thy  holy  name  for  all  thy  mercies  to  my  soul  and  body  ; 
and  as  thou  hast  given  me  another  day,  give  me  grace  to  spend  it  to 
t';iy  honor  and  glory.  I  confess  my  corruption  ;  do  thou  confirm 
and  strengthen  me  ;  create  in  me  a  clean  heart,  O  God,  and  renew 
a  right  spirit  within  me.  Inflame  my  heart  with  thy  holy  faith  and 
love,  that  1  may  delight  in  thy  con^mandments  ;  that  I  may  walk  be- 
fore thee  in  uprightness  and  fear  ;  in  faithfulness  and  honesty  ;  con- 
stantly and  cheerfully  depending  upon  thee,  and  doing  ihe  duty  of 
my  station,  not  with  eye  service,  but  with  singleness  of  heart ;  as 
knowing  that  I  shall  be  accountable  to  thee  at  the  last  day,  as  well  for 
those  duties  which  I  owe  my  master  and  mistress,  as  for  those  which 
are  more  immediately  to  be  paid  to  thee,  my  creator,  preserver,  and 
future  Judge.  Keep  my  tongue  from  all  opprobrious  and  reproachful 
language ;  from  all  lying  and  slandering  ;  and  my  hand  from  all  injus- 
tice and  deceit,  that  I  may  neither  waste  my  time  nor  spare  my  labourj 
which  are  my  nvister's  by  contract  and  agreement.     Give  me  always 


a  thankful,  humble,  and  contented  spirit.  Send  thy  blessing  upon 
•his  whole  family  to  which  1  belong;  sow  in  all  our  hearts  the  seeds 
of  unfeigned  charity,  that  we  may  enjoy  the  comforts  of  mutual  af- 
fection, and  assistiince  and  aid  in  our  several  stations ;  and  grant 
that  we  may  meet  in  the  family  of  heaven,  there  to  adore  and  praise 
thee,  love  and  enjoy  thee,  to  all  eternity,  through  Jesus  Christ,  our 
Lord  ;  in  whose  most  holy  name  and  words  I  presume  to  say,  Our 
Father,  Sec. 

An  Evening  Prayer  to  be  Used  by  a  Servant. 

X  HOU,  O  God,  art  my  sti-ength,  and  the  rock  of  my  salvation  i 
it  is  true,  that  thou  hast  called  me  to  be  a  servant,  but  thou  hast  call- 
ed me  to  be  a  son  also,  and  an  heir  of  eternal  life  ;  yet  I  have  forgot- 
ten thee,  being  more  solicitous  for  the  bread  that  perishes,  than  for 
thy  favour,  which  is  better  than  all  the  world.  I  have  sinned  against 
my  knowledge,  thy  word,  and  the  motions  of  the  Holy  Ghost,  by 
repining  and  murmuring  at  thy  providence,  and  being  discontent- 
ed with  my  condition,  \Jiere  mention  your  particular  sms.]  Of 
which,  O  my  God,  and  of  all  my  sins,  I  repent,  and  humbly  beg 
the  assistance  of  thy  grace,  that  I  may  do  works  meet  for  repentance, 
and  serve  thee  in  truth, and  with  an  upright  heart,  all  the  days  1  have 
to  live.  O  Loixl  have  mercy  upon  me,  and  forgive  me  all  my  of- 
fences ;  enable  me  to  withstand  the  temptations  of  the  world,  the 
flesh,  and  the  devil ;  and  sincerely  to  eadeavour  to  reform  and  amend 
my  life,  that  I  may  every  day  grow  and  increase  in  goodness  and 
fee  so  much  the  fitter  for  death,  the  nearer  I  approach  thereto  — 
Watch  over  me,  and  the  whole  family  to  which  I  belong  :  let  thine 
angels  pitch  their  tents  about  us  this  night,  that  we  may  lie  down 
securely  ;  and  let  our  sleep  be  sweet  and  refreshing  to  us,  for  Jesus 
Christ's  sake  ;  in  whose  most  holy  name  and  words  I  beg  all  things 
that  1  am  any  way  bound  to  pray  for,  saying,  Our  Father,  ^c. 


Ai 


A  Prayer  for  Faith  in  God< 


.LMIGHTY  and  everlasting  God,  give  unto  me  the  increase 
of  faith,  that  I  may  obtain  that  which  thou  dost  promise  ;  and 
make  me  heartily  to  believe  what  thou  hast  revealed,  and  to  love 
that  which  thou  dost  command,  through  Jesus  Christ  our  Lord. — 
Amen. 


o 


A  Prayer  for  Hope  in  God. 


God,  in  whom  is  all  my  dependence,  and  the  hope  of  all  the 
ends  of  the  earth  :  let  me  never  be  destitule  of  a  well  grounded 
hope,  nor  yet  possessed  with  a  vain  presumption  :  suffer  me  not  to 
think  that  thou  wilt  either  be  reconciled  to  my  sins,  or  reject  my  re- 
pentance  :  but  grant  me  such  a  hope,  as  may  be  answerable  to  thy 
righteous  promises,  even  such  a  hope,  as  may  encourage  and  enable 

o    II 


458  <Dcca9ioital  ^rapcr^* 

me  to  purify  myself  from  all  filthiness  both  of  flesh  and  spirit,  thai 
so  it  may  indeed  bring  me  to  everlasting  life,  through  Jesus  Christ, 
our  Lord.     Amen. 

A  Prayer  for  the  Love  of  God  and  his  Laws. 

IVJIOST  mighty  Lord  God,  who  alone  canst  order  the  unruly  wills 
and  affections  of  sinful  men:  and  hast  set  before  us  life  and  death, 
blessing  and  cursing ;  and  not  only  endued  us  with  a  liberty  to  choose 
the  one,  and  avoid  the  other,  but  aimexed  a  present  as  well  as  fu- 
ture reward  to  our  obedience  to  thy  laws  ;  so  that  the  ways  of  religion 
are  made  ways  of  pleasantness,  and  all  its  paths  to  be  peace  :  give 
me  wisdom  and  understanding  that  I  may  avoid  the  deceitful  plea- 
sures of  this  world,  and  may  see,  know,  and  choose  the  things  which 
make  for  my  peace,  and  in  which  my  true  and  only  happiness  does 
consist.  Confirm  in  me  this  saving  knowledge,  that  sin  is  the  great- 
est of  all  evils  ;  that  guilt  and  misery  are  always  inseparable;  and 
that  a  good  conscience,  and  the  hopes  of  thy  favour  and  acceptance, 
are  the  only  solid  happiness  to  be  attained  in  this  hfe.  Grant  unto 
me  thy  servant,  that  I  may  love  the  thing  which  thou  commandest, 
and  desire  that  which  thou  dost  promise.  Make  me  stedfast  and  im- 
moveable in  the  ways  ©f  thy  laws,  and  in  the  works  of  thy  com- 
mandments;  that  so  among  the  sundry  and  many  changes  of  the 
world,  my  heart  may  surely  there  be  fixed,  where  true  joys  are  to  be 
found;  and  that  I  may  at  last  be  received  into  the  inheritance  of  the 
saints  in  light,  through  the  merits  and  intercession  of  Jesus  Christ 
our  mediator  and  advocate.     Amen. 


A. 


A  Prayer  for  Sincerity  towards  God. 


XMIGHTY  God,  to  whom  all  hearts  are  open,  all  desires 
known,  and  from  whom  no  secrets  are  hid,  and  dost  not  only  re- 
quire outward  acts  of  duty,  but  the  inward  disposition  of  the  mind  ; 
teach  me  in  all  my  religious  actions  always  to  have  an  eye  to  thy 
authority,  to  obey  thy  laws,  and  to  make  the  sense  of  my  duty  the 
prevailing  motive  of  my  piety  ;  so  that  no  privacy  or  retirement 
may  encourage  me  to  offend  thee,  nor  any  losses  or  crosses  may 
hinder  me  from  doing  or  suffering  thy  blessed  will  and  pleasure^ 
GrarUt  me  always  that  sincerity  of  intention,  that  devotion  may  not 
be  made  a  pretext  to  cheat  or  defraud  my  neighbour ;  nor  yet  the- 
exercise  of  justice  and  mercy  towards  men  be  made  a  plea  for  the 
neglect  of  my  duly  towards  thee,  my  God  ;  and  that  my  charity  to 
the  poor  may  never  serve  to  cover  my  intemperance  ;  nor  my  so- 
briety exempt  me  from  feeding  the  hungry,  and  clothing  the  na- 
ked, when  it  is  in  my  power.  And  finally,  vouchsafe  to  grant, 
that  all  the  duties  thou  commandest  may  be  shown  forth  by  my  ac- 
tions ;  that,  my  greatest  desire  and  aim  being  thy  glory,  I  may  be 
accepted  by  thcc  through  the  all-sufficient  merits  of  Jesus  Christ 
Amen. 


G 


A  Prayer  for  Sincerity  towards  Men. 

_  KANT,  O  Lord,  that  in  all  my  dealings  and  conversation  \vitl> 
Jtiy  fellow  creatures,  I  may  always  use  true  simplicity  and  single- 
ness of  heart,  and  never  compass  any  design  by  false  devices  and 
appearances ;  nor  betray  my  neighbour,  by  not  performing  my 
promise  ;  and  that  I  may  never  deceive  men  into  a  false  opinion 
of  themselves,  by  representing  them  to  be  better  than  I  know  them 
to  be  ;  nor  permit  my  tongue  to  speak  otherwise  than  out  of  the 
abundance  of  my  heart ;  so  that  my  outward  actions  may  be  ex- 
actly agreeable  to  my  purposes  and  intentions  :  and  this  I  beg  in 
the  name  of  thy  son  Jesus  Christ  our  Lord.     Amen. 


M. 


A  Prayer  for  Humility. 


.OST  gracious  God,  who  has  sent  thy  beloved  Son  to  takq 
upon  him  our  human  nature,  that  he  might  be  to  us  a  perfect  pat- 
tern of  humility  :  enable  me  by  thy  grace,  to  imitate  the  same. — 
Make  me  sensible  of  my  own  vileness  by  reason  of  my  sins,  which 
are  evident  proofs  of  my  weakness  and  folly  ;  and  of  my  baseness 
and  ingratitvide,  which  render  me  contemptible  in  thy  sight,  and 
ought  to  cover  my  soul  with  shame  and  confusion,  instead  of  pride 
and  vanity.  Check  all  my  vain  and  aspiring  thoughts,  and  wean 
me  from  any  fond  opinion  of  my  own  abilities  and  excellencies. — 
Strengthen  my  faith  and  good  resolutions,  that  I  may  never  purchase 
the  praise  of  men  by  mean  flatteries  and  sinful  compliances  ;  nor 
ever  entertain  their  applause,  even  upon  the  best  account,  with  too 
great  delight,  lest  it  corrupt  the  purity  of  my  intentions,  and  rob 
me  of  that  reward  thou  hast  promised  to  all  those  that  glorify  thy 
name.  And  especially,  1  pray,  make  me  patiently  to  bear  the  in- 
dignities I  may  receive  from  others  :  because  I  have  deserved  them 
from  thee,  and  because  thy  Sou  has  suffered  the  same  upon  my 
account.  Grant  this,  O  Lord,  for  the  sake  of  the  same  thy  S911 
Jesus  Christ  our  Saviour,     ,'imen. 


A. 


A  Prayer  for  the  Fear  of  God. 


.LMIGHTY  God,  whose  power  is  infinite,  and  whose  judg- 
ments are  to  be  feared,  possess  ray  soul  ^ylth  a  holy  awe  and  re- 
verence towards  thee,  that  I  may  give  thee  the  honor  due  unto  thy 
name,  and  never  profane  any  holy  thing,  nor  sacrilegiously  invade 
vhat  thou  hast  set  apart  for  ihy  service.  I  believe  that,  as  thou  art 
intinite  in  justice,  thou  wilt  not  clear  the  guilty  ;  which  should  make 
me  tremble  at  the  very  thought  of  whatever  offended  thee  :  there- 
fore let  me  not  so  misplace  my  fear  as  to  be  afraid  of  man;  bu^ 
fin  my  soul  with  that  fear  of  the  Lord,  which  is  the  beginning  of 
wisdom  ;  that  I  may  thereby  bridle  all  my  brutish  appetites,  and 
^eep  myself  in  a  constant  '-onformity  to  tliv  holy  Uws  :  and  this  J^ 


500  (i^cca^ioita!  ^raper^sf* 

humbly  beseech  thee  to  grant  unto  me  thy  ser^fant,  in  the  name  of 
Jesus  Christ  thy  Son,  our  Lord  and  Saviour.     Amen. 


M< 


A  Prayer  for  Trust  \v\  God. 


.OST  merciful  God,  give  me  grace  in  all  difficulties  and  dis- 
tresses to  have  recourse  unto  and  to  depend  on  thy  power,  good- 
ness, and  promises.  And,  as  thou  ha^t  promised  to  keep  him  in 
perfect  peace,  whose  mind  is  staid  on  thee,  suffer  not  my  heart  to 
be  overcharged  with  the  cares  of  this  life  ;  but  grant  that  having 
by  honest  industry  and  all  lawful  means  done  my  part,  I  may 
cheerfully  commit  myself  to  thy  providence,  casting  all  my  care 
upon  thee  ;  and  that  seeking  first  thy  kingdom  and  the  righteous- 
ness thereof,  I  may  stedfastly  trust  in  thee  for  such  a  measure  of 
these  outward  things  as  thou,  in  thy  wisdom,  seest  to  be  most  ex- 
pedient for  my  advancement  to  the  kingdom  of  thy  Son  ;  to  whom 
with  thee  and  the  Holy  Ghost,  be  all  honour  and  glory,  world  with- 
out end.     Amcji, 


A  Prayer  for  our  Benefactors. 


A. 


.LMIGHTYand  everlasting  God,  who  makest  me  both  to  will 
and  to  do  those  things  that  be  good  and  acceptable  to  thy  divine 
majesty  ;  I  make  my  humble  supplications  to  thee  for  all  my  bene- 
factors. Let  thy  fatherly  hand,  I  beseech  thee,  ever  be  over  them  ; 
let  thy  holy  spirit  ever  be  with  them  ;  and  so  lead  them  in  the  know- 
ledge and  obedience  of  thy  word,  that  in  the  end  they  may  ob- 
tain everlasting  life,  through  our  Lord  Jesus  Christ,  who,  with 
thee  and  the  Holy  Ghost,  liveth  and  reigneth  ever,  one  God, 
world  without  end.     Ammu 

Acts  of  Contrition,  with   Petitions  for  Pardon  an4 
Grace,  that  we  may  reform  and  amend  our  lives. 

\J  Lord,  remember  not  the  sins  and  offences  of  my  youth,  but 
according  to  thy  mercy  think  thou  upon  me. 

For  thy  name's  sake,  O  Lord,  be  merciful  unto  my  sin,  for  it  is 
great.  '       ' 

Enter  not  into  judgment  with  thy  servant,  O  I^ord  ;  for  in  thy 
sight  shall  no  man  living  be  justified. 

Have  mercy  upon  me,  O  God,  after  thy  great  goodness  ;  accord- 
ing to  the  multitude  of  thy  mercies  do  away  mine  offences. 

Who  can  tell  how  oft  he  offendeth  ?  O  cleanse  thou  me  from 
my  secret  faults. 

Order  my  steps  in  thy  word,  and  let  not  any  iniquity  have  do- 
minion over  me. 

Show  me  thy  ways,  O  Lord,  and  teach  me  thy  patlis. 

Fity,  O  Lord,  th(J  present  frailty  of  thy  servant,  and  suffer  not 
Tny  blindness  to  lead  me  into  ruin. 


Suffer  not  my  frailties  to  become  habitual,  lest  I  die  impenitent, 
and  perish  without  recovery. 

O  thou  great  Physician  of  souls,  cure  me  of  all  my  sinful  dis 
tempers,  and  fix  me  in  an  even  and  constant  iioliness. 

Imprint  on  my  mind  this  important  truth,  That  the  pleasures  of 
sin  are  short  and  momentary,  but  the  pain  and  torment  eternal :  and 
that  the  best  that  can  follow  is  a  bitter  repentance. 

Almighty  Lord  God,  mortify  and  kill  all  vices  in  me ;  and  so 
strengthen  me  with  thy  grace,  that  by  the  innocency  of  my  life, 
and  the  constancy  of  my  faith,  I  may  glorify  thy  great  and  holy 
name. 

Grant  me  the  true  circumcision  of  the  spirit,  that,  my  heart  and 
all  my  members  being  mortified  from  all  worldly  and  carnal  lusts, 
I  may  in  all  things  obey  thy  blessed  will. 

Grant  that  I,  l>eing  legenerate,  and  made, thy  child  by  adoption 
and  grace,  may  daily  be  renewed  by  the  holy  spirit,  till  I  come  to 
the  measure  of  the  stature  of  the  fulness  of  Christ  unto  a  perfect 
man. 

Enable  me  to  love  my  enemies,  and  to  do  good  to  those  that  hate 
me,  and  to  pray  for  them  that  despitefuUy  use  me,  and  persecute 
me ;  in  obedience  to  the  command,  and  in  imitation  of  the  exanxr 
pie,  of  my  great  Lord  and  Master  Christ  Jesus. 


o 


A  Prayer  for  a  meek  and  quiet  Spirit. 


Father  almighty,  and  God  of  all  comfort,  look  with  the  tender- 
cst  pity  upon  me,  a  weak  and  frail  creature,  who  am  encompassed 
about  with  many  and  great  infirmities.  My  nature  is  corrupt;  my  pas- 
sions are  strong  and  violent,  and  I  am  so  ])rone  to  peevishness  and 
anger,  that  almost  every  slight  provocation  disorders  my  mind. 
This  is  what  I  bewail  and  lament,  humbly  beseeching  thee  to  par- 
don all  this  my  sin  and  folly,  and  to  give  me  a  meek  and  quiet  spir- 
it, a  patient  and  forgiving  temper,  and  a  humble,  charitable,  and 
christian  disposition ;  that  my  mind  may  at  all  times  be  quiet  and 
easy,  my  carriage  gentle,  kind,  and  obliging  unto  all  men ;  and  the 
whole  conduct  and  deportment  of  my  life  svich  as  becomes  the  dis- 
ciples of  the  iTieek  and  blessed  Jesus  ;  to  whom,  with  thee  and  the 
Holy  Ghost,  be  honour  and  gloiy,  for  ever.     Amen. 


H< 


A  Prayer  for  Chastity. 


,OLY,  holy,  holy  Lord  God  of  hosts  I  who  art  of  purer  eyes 
than  to  behold  iniquity,  whose  holy  spirit  delighteth  to  dwell  in  pure 
and  chaste  ht-arts  ;  1  most  humbly  beseech  thee  to  send  thy  spirit 
of  purity  and  holiness  into  my  heart,  and  to  preserve  me  chaste  and 
spotless,  clean  and  undefiled  in  thy  sight ;  that  my  body  may  be  a 
holy  temple,  and  my  soul  a  sanctuary  fit  for  the  reception  of  thy  di- 
vine holiness.  Forgive  me  all  my  past  impurities,  whether  in 
thought,  word,  or  deed;  reprove  in  me  the  spirit  of  lust ;  kindle 
;he  fire  oC  thy  liolv  love  jn  my  lu-art,  and  let  it  consume  all  m'* 


502  (^cmjefioiwl  5^mpet|S. 

dross ;  that  I  may  no  more  grieve  thy  blessed  spirit  by  any  work 
of  darkness  ;  but,  after  a  chaste  and  religious  life  here,  I  may  be 
presented  before  thy  tribunal,  washed  and  cleansed  in  the  blood  of 
the  Lamb,  and  reign  with  thee  for  ever.     Amen. 


o 


A  Prayer  for  Temperance. 


God,  who  madest  every  thing  good,  and  givest  all  things  richly 
to  enjoy ;  give  me  the  spirit  of  temperance  and  sobriety,  that  I  may 
use  thy  creatures  in  the  same  measure,  and  to  the  same  pui-poses, 
for  which  thou  hast  designed  them.  Forgive  that  intemperance, 
which  I  have  been  guilty  of  in  meat,  drink,  apparel,  and  pleasure, 
[particularly,  here  mention  what  xjou  are  most  guilty  q/"]  and  never 
let  my  body  any  more  be  oppressed  with  surfeiting  and  drunken- 
ness, or  the  luxuries  qf  this  sensual  life.  Subdue,  my  appetite  to 
reason  and  to  thy  grace,  that  my  table  may  be  no  more  a  snare  unto 
me,  nor  my  food  become  a  temptation,  a  sin,  or  a  disease  ;  but  that 
I  may  henceforward  hunger  and  thirst  after  righteousness,  and  ac- 
count it  my  meat  and  drink  to  do  thy  will,  thi'ough  Jesus  Christ,  our 
XiOrd.     Ame7i, 


o 


A  Prayer  for  Patience. 


God,  who  hast  told  us,  that  in  this  world  we  should  have  tribu- 
lation ;  grant  that  my  present  affliction  may  work  patience,  and 
that  I  may  be  submissive  imder  the  load  thou  hast  thought  fit  to  lay 
tipon  me,  whether  it  be  thy  immediate  correction,  or  the  injuries 
with  which  my  fellow  creatures  endeavour  to  oppress  me  :  and  for- 
asmuch as  I  suffer  no  more  than  the  common  lot  of  all  sinful  mor- 
tals, strengthen  me,  O  Lord,  that  no  pains  or  sufferings  ever  drive 
jne  from  thee  ;  but  rather  be  a  means  to  work  in  me  a  contempt  of 
this  world,  a  mortification  of  my  lusts,  and  a  patient  abiding  of  the 
cross  :  so  that  I  may  finish  my  course  with  joy,  and,  at  the  last,  rest 
from  all  my  labours  and  troubles,  with  the  redeemed  and  blessed  of 
the  Lord;  which  I  wait  and  humbly  beg  for  at  thy  hands,  O  most 
gracious  Father,  for  the  sake  and  in  the  name  of  thy  Son  Jesus 
Christ.     Amen, 


Ai 


A  Prayer  for  Diligence, 


^LMIGHTY  God,  who  hast  commanded  man  to  till  the  earth, 
and  to  provide  for  his  subsistence  by  his  own  labour  and  industry, 
when  thou  mightest  justly  have  punished  him  eternally  ;  enable  me 
to  fulfil  thy  command ;  and  with  care,  diligence,  and  honest  indus- 
try, grant  that  I  may  provide  for  myself  and  those  committed  to  my 
rharge,  by  improving  the  talent  thou  hast  intrusted  me  with  ;  and 
that  1  may  make  my  calling  and  election  sure,  by  a  patient  continu- 
ance in  well-doing :  that  so  labouring  in  thy  work  here,  I  may,  not 
for  the  merit  of  my  own  works,  but  for  the  merits  of  Jesus  Christy 
rest  from  my  labqurs  in  thy  kingdom  hereafter.     Amen, 


M. 


A  Prayer  for  the  love  of  our  Neighbour. 


.OST  merciful  God,  suffer  me  toexclude  none  from  my  charity, 
who  are  objects  of  thy  mercy  and  tenderness;  but  grant  that  I  may 
assist  all  my  brethren  with  prayers  and  good  intentions,  where  I 
cannot  reach  them  by  works  of  mercy.  Let  me  be  always  ready 
to  embrace  all  occasions  that  may  administer  to  their  happiness,  by 
assisting  the  needy,  protecting  the  oppressed,  instructing  the  ig- 
norant, and  reproving  the  wicked,  profane  and  evil  doers;  but  in 
such  a  manner  that  1  may  look  upon  the  defects  and  frailties  of  my 
neighbour,  as  if  they  were  my  own,  and  so  hide  and  conceal  them: 
so  that  making  thy  love  to  me,  O  God,  the  pattern  of  my  love  to 
thtfm,  I  may  above  all  things  endeavour  to  promote  their  eternal 
salvation  ;  and  at  last  be  received  into  the  joy  of  thy  kingdom,  and 
sing  everlasting  praises  to  the  Lamb  that  was  slain,  and  sitteth  on 
the  throne,  Jesus  Christ  our  Lord.     ^men. 


o 


A  Prayer  for  Charity, 


Lord,  who  hast  taught  me,  that  all  my  doings  without  charity 
are  nothing  worth;  send  thy  Holy  Ghost,  and  pour  into  my  heart 
that  most  excellent  gift  of  charity,  the  very  bond  of  peace  and  of 
all  virtues,  without  which  v/hosoever  liveth  is  counted  dead  befoie 
thee.     Grant  this  for  tiiy  only  son  Jesus  Christ's  sake.     Ameti. 


L 


A  Prayer  for  true  Piety  and  Regeneration, 


<ORD  of  all  power  and  might,  who  art  the  author  and  giver  of 
all  good  things,  graft  in  niy  heart  the  love  of  thy  name,  increase  in 
me  true  religion,  nourish  me  with  all  goodness,  and  of  thy  great 
mercy  keep  me  in  the  same ;  so  that  being  regenerate,  and  made 
thy  child  by  adoption  and  grace,  I  may  daily  be  renewed  by  thy 
holy  spirit,  through  Jesus  Christ  our  Lord,  who  liveth  and  reigneth 
ever,  with  ihee  and  the  Holy  Ghost,  one  God,  world  without  m^d. 
Amen. 


m 


A  Prayer  for  a  right  Use  of  our  Time. 


.OST  gracious  God,  I  adore  thy  infinite  goodness  and  patience, 
which  lialh  not  cut  mc  oiF  in  the  midst  of  my  follies  and  sins 
Grant  therefore,  gracious  Lord,  that  I  may  no  longer  abuse  tha' 
precious  time,  which  thou  hast  allotted  me,  to  secure  that  happi- 
rvess,  which  is  grei^t  in  iiself,  and  infinite  in  its  continuance.  CaU 
me  from  all  those  vain  amusements,  those  trifling  entertainments, 
and  cruel  diversion?-,  which  have  robbed  me  of  many  valuable  hours, 
and- have  endangered  the  loss  of  my  immortal  soul  in  the  day  of 
judgment.  Teach  me  so  to  number  my  days,  that  I  m^  apply 
my  heart  unto  wisdom ;  so  that  by  diligence  and  honesty  in  my 


504  ODccasiioiial  ^rayer^» 

calling,  by  constancy  and  fervour  in  my  devotions,  by  moderation 
and  temperance  in  my  pleasures  and  recreations,  by  justice  and 
charity  in  all  my  words  and  actions,  and  by  keeping  a  conscience 
void  of  offence  both  towards  God  and  man,  I  may  be  able  to  give  a 
good  account  thereof,  when  summoned  before  the  judgment-seat  of 
Christ,  when  I  pray  that  I  may  be  accepted  through  the  merits  of 
thy  son  Jesus  Christ,  our  IMediator  and  Advocate.     Amen» 

A  Prayer  for  the  Care  ot  the  Soul. 

VJIVE  me  grace,  O  Lord,  to  prefer  the  good  of  my  soul  before 
all  things,  and  continually  to  remember,  that  although  it  cannot 
die,  it  may  sink  into  a  state  of  endless  punishment.  Free  me  from 
the  harms  and  flatteries  of  this  world,  lest  they  dissolve  me  into 
luxury,  excess,  and  other  unlawful  pleasures:  neither  permit  the 
teirors  or  torments  that  wicked  men  are  able  to  inflict,  to  shake  my 
constancy,  or  interrupt  my  perseverance  in  the  way  of  thy  laws ; 
but  grant  that  I  may  proceed  in  the  strength  thou  hast  given  me, 
that,  being  found  stedfast,  immoveable,  always  abounding  in  the 
•work  of  the  Lord,  I  may  know  that  my  labour  is  not  in  vain  in  the 
Lord,  through  Jesus  Christ,  our  Saviour  and  Redeemer.    Ameit, 


G. 


A  Prayer  for  the  Government  of  the  Tongue, 


'OVERN  my  lips,  O  Lord,  that  I  offend  not  in  my  tongue,  and 
shut  out  such  discourses  as  border  the  least  upon  evil  speaking,  ly- 
ing, and  slandering;  that  it  may  never  spread  any  evil  reports  con- 
cerning my  neighbour's  reputation ;  nor  make  the  deformity  of 
his  body,  or  the  weakness  of  his  mind,  the  subject  of  mirth  and 
raillery.  Grant  that  I  may  never  be  so  weak  as  to  encourage  back- 
biters, either  by  listening  to  their  insinuations,  or  by  giving  credit 
to  their  wicked  inventions.  But,  as  thou  hast  given  me  a  tongue 
that  I  might  praise  thee,  and  influence  others  to  bless  thy  holy 
name,  direct  my  words  chiefly  to  the  promoting  of  thy  glory:  by 
assuaging  the  pains  of  the  afflicted,  vindicating  the  injured  reputa- 
tion of  my  neighbour,  uniting  the  minds  of  those  that  are  at  vari- 
ance, instructing  those  that  know  thee  not  enough,  entertaining  all 
the  world  with  thy  greatness  and  goodness,  inflaming  all  hearts  with 
thy  love,  and  provoking  them  to  praise  thee,  to  bless  thee,  and  to 
glorify  thee ;  that  I  may  one  day  mingle  my  praises  with  those  of 
thy  elect,  translated  to  the  mansions  of  eternal  bliss,  through  Jesus 
Christ  our  Lord  ojid  Saviour.     Amen. 

A  Prayer  to  be  used  on  fasting  Days,  and  during  the 
forty  Days  in  Lent. 


Q 


God,  the  Father,  who  didst  send  thy  beloved  Son  into  this 
wortd,  for  the  sake  of  all  mankind,  and  in  human  nature  didst  ap- 
point him  to  fast  forty  days  and  fortv  itights  :  give  me  grace  to  use 


such  abstinence,  that,  my  flesh  being  subdued  to  the  spirit,  I  may 
ever  obey  thy  godly  motions,  in  righteousness  and  true  hohness,  to 
thy  honour  and  glory,  and  the  salvation  of  my  own  soul,  through 
the  merits  and  mediation  of  the  same  thy  son  Jesus  Christ,  who, 
with  thee  and  the  Holy  Ghost,  liveth  and  reigneth  one  God,  world 
without  end.     Amen. 


Ai 


A  Prayer  for  true  Mortification. 


XMTGHTY  God,  who  madest  thy  beloved  Son  to  be  circum- 
cised and  obedient  to  the  law  for  man  ;  grant  me  the  true  circumci- 
sion of  the  spirit,  that,  my  heart  and  all  my  members  being  morti- 
fied from  all  worldly  and  fleshly  lusts,  I  may  in  all  things  obey  thy 
blessed  will,  through  the  same  thy  son  Jesus  Christ,  our  Mediator 
and  Advocate.     Amen. 


o 


A  Prayer  for  Repentance. 


Most  mighty  God,  and  merciful  Father,  who  hast  compassion 
upon  all  men,  and  hatest  nothing  that  thou  hast  made  ;  who  would- 
t;st  not  the  death  of  a  sinner,  but  rather  that  he  should  turn  from 
his  sin  and  be  saved ;  mercifully  forgive  me  my  trespasses ;  re- 
ceive and  comfort  me,  whom  thou  hast  redeemed  ;  enter  not  into 
judgment  with  thy  servant,  who  am  vile  earth,  and  a  miserable  sin- 
ner: but  so  turn  thine  anger  from  me,  who  meekly  acknowledge 
my  vilenesa,  and  truly  repent  me  of  my  faults,  aud  so  make  haste 
to  help  me  in  this  world,  that  I  may  ever  live  with  thee  in  the  world 
to  come,  through  Jesus  Christ,  our  Lord.     Amen. 


o 


A  Prayer  for  Assistance  of  Grace. 


God,  the  strength  of  all  them  that  put  their  trust  in  thee,  mer- 
cifully accept  my  prayers ;  and  because,  through  the  weakness  of 
my  mortal  nature,  I  can  do  no  good  thing  without  thee,  grant  me 
the  help  of  thy  grace,  that,  in  keeping  thy  commandments,  I  may 
please  thee  both  in  will  and  deed,  through  Jesus  Christ,  our  Lord. 
Amen, 


o 


A  Prayer  against  inordinate  Anger. 


God,  give  to  thy  servant  a  meek  and  gentle  spirit,  that  I  may 
always  be  slow  to  anger,  and  easy  to  help  and  forgive  ;  grant  that  I 
may  not  be  moved  to  intemperate  wrath  on  every  trifling  occasion  ; 
preserve  me  from  a  peevish  and  contentious  spirit,  and  suffer  me 
not  so  far  to  give  place  to  the  devil,  as  to  bear  hatred  and  malice  in 
my  heart ;  and  grant  that  1  may  follow  peace  with  all  men,  being 
meek,  humble,  and  merciful,  bearing  with  the  infirmities  of  others, 
and  forgiving  their  offences,  as  I  desire  to  be  forgiven  of  thee, 
through  the  merits  of  our  blessed  Saviour  Jesus  Christ.     Amen* 

3  S 


^06  (©cta^ional  ^tiipctiJ. 


A  Prayer  under  Losses  and  Damages  in  our  Goodsand 

Estates. 

xVIjMIGHTY  God,  the  creator  and  preserver  of  all  mankind, 
the  world  is  thine  and  the  fulness  thereof.  Teach  me  to  be  con- 
tent as  well  when  I  am  abased  and  suffer  need,  as  when  I  abound : 
for,  as  it  will  profit  a  man  nothing  to  gain  the  whole  world  and  lose 
his  soul ;  so  all  the  losses  in  the  world  cannot  undo  him,  whose 
soul  is  safe  in  thy  hand.  Let  me  not  grieve,  therefore,  as  if  I  were 
undone,  for  what  1  have  lost;  but  incline  my  heart  to  commit  my- 
self cheerfully  unto  thee,  as  knowing  that  I  have  in  heaven  a  better 
and  an  enduring  substance  of  good  things  to  come.  And,  seeing 
.liow  little  any  thing  is  to  be  confided  in  here  on  earth,  grant  that  I 
may  look  less  on  temporal  things ;  and  so  provide  for  the  good  of 
my  soul,  and  be  so  rich  towards  God,  that,  when  all  here  shall  fail 
rne,  thou  mayest  be  the  strength  of  my  heart,  and  my  portion  for 
ever ;  all  which  I  humbly  pray  for,  through  Jesus  Christ.     Amen. 


A. 


A  Prayer  in  Prosperity. 


.LMIGHTY  and  most  gracious  God,  who  makest  me  to  abound 
and  to  be  full  of  thy  gocd  things  and  surroundest  me  on  every  side 
with  thy  mercies,  I  acknowledge,  bless,  and  praise  thee  for  all  thy 
special  favours  towards  me  ;  but  whereas  I  know  not  what  shall  be 
on  the  morrow,  nor  how  soon  the  sun  may  be  hid  from  my  eyes,  I 
must  not  say  in  my  prosperity,  I  shall  never  be  moved.  Grant  that 
in  the  time  of  health,  and  peace,  and  prosperity,  I  may  remember 
and  provide  for  the  time  of  ti'ouble,  sickness,  and  death,  when  the 
enjoyments  of  this  world  will  be  so  far  from  being  able  to  support 
and  relieve  me,  that  they  will  vanish  avv^ay.  Give  me  grace  also  not 
to  abuse  the  good  things  of  this  world,  but  always  to  use  them  in 
humility,  sobriety,  and  thy  holy  fear  :  and  make  me  willing,  as  thou 
hast  made  me  able,  to  refresh  the  bowels  of  such  as  want  what  I 
do  enjoy  ;  and  as  freely  give,  as  I  have  received ;  that  riches  may 
not  be  kept  to  my  hurt ;  but,  as  I  have  opportunity^  enlarge  my 
heart  to  do  good  unto  all.  If  thou,  O  Lord,  shouldst  make  me 
poor,  or  send  me  any  other  affliction,  give  me  therewith  a  resigned 
and  contented  heart,  that  I  may  praise  thy  name  always:  and  grant 
that  whatever  1  here  enjoy  may  never  druAV  my  heart  from  my 
duty,  but  that  all  my  plenty  may  be  blesssd  and  secured  to  me  with 
the  fulness  of  ihy  grace :  that  so,  being  rich  in  good  works,  my 
soul  may  prosper,  and  be  well  in  thy  blessed  favour,  and  made  glad 
Avith  thy  saving  mercy,  and  thy  good  acceptance  of  me,  in  and 
through  the  merits  of  thy  son,  our  Saviour,  Jesus  Christ.     Amen, 


<i^t(a^ioital  5f>fapcr^,  sot 

A  Prayer  to   be  said  by  such  as  are  poor  and  low 
inthe  World. 

V-/  God,  I  believe  that  for  just  and  wise  reasons  thou  hast  allotted 
to  mankind  very  different  stales  and  circumstances  of  life ;  and  that 
'ill  the  temporal  evils,  which  have  at  any  time  happened  unto  me 
are  designed  by  thee  for  my  benefit :  therefore,  though  thou  hast 
thought  tit  to  place  me  in  a  mean  condition,  to  deprive  me  of  many 
conveniencies  of  life,  and  to  exercise  me  in  a  state  of  poverty  ;  yet 
thou  hast  hitherto  preserved  and  supported  me  by  thy  good  provi- 
dence, and  blessed  me  with  advantages  above  many  others,  who  la* 
hour  under  great  troubles.  And,  O  merciful  Father,  if  thou  seest 
fit,  bless  me  with  such  a  portion  of  the  comforts  and  conveniencies 
of  life,  that  thereby  I  may  be  enal)led  to  go  on  more  cheerfully  in 
my  station,  to  serve  thee  better,  to  love  thee  more  and  more,  and 
to  admire  more  thy  wonderful  bounty  and  loving  kindness:  grant 
me  health  and  strength,  and  abilities  suited  to  my  circumstances, 
that  J  may  honestly  provide  for  myself;  support  me,  that  I  fall  not 
into  extreme  want;  lay  not  more  upon  me,  than  thou  shalt  enable 
me  to  bear  with  patience;  and  supply  the  want  of  worldly  bless- 
ings, by  the  comfort  and  support  of  thy  good  spirit,  whereby  I 
may  be  made  perfect  in  every  good  work,  become  rich  in  faith,  and 
an  heir  of  thy  kingdom.  Grant,  O  Lord,  that  1  may  exercise  all 
those  christian  graces  and  duties,  M'hich  my  jjresent  circumstances 
call  for  from  me  :  let  the  sharpness  of  temporal  wants  put  me  upon 
considering  what  misery  must  attend  the  loss  of  my  soul :  let  a 
sense  of  my  poverty  stir  up  eager  desires  after  the  true  riches; 
and  the  less  I  have  of  this  world,  the  more  careful  let  me  be  to 
provide  for  the  next,  and  to  seek  an  inheritance  incorruptible,  and 
that  fadeth  not  away  ;  and  let  bodily  hardships  convince  me  of  tiie 
gH'eat  evil  of  spiritual  wants.  Inspire  me  with  diligence  and  in- 
dustry in  my  calling ;  and,  when  1  have  done  my  endeavour,  make 
me  to  cast  all  my  care  on  thee;  that  neither  the  contempt  which 
vain  persons  wrongfully  cast  on  poverty,  nor  any  evil  which  I  may 
endure,  may  tempt  me  to  any  dishonest  way  of  living  ;  but  let  me 
choose  rather  to  be  poor  than  wicked,  and  to  want  any  thing  rather 
than  thy  blessing.  For  which  er)d  clothe  me  with  a  meek,  quiet 
and  humble  spirit,  and  a  thorough  contentedness  in  my  present  cir- 
cumstances ;  that  I  may  neither  dare  to  repine  at  my  own  condi- 
tion, nor  envy  the  prosperity  of  others.  Raise  up  my  heart  to  look 
unto  Jesus,  who,  to  reconcile  man  to  a  state  of  poverty,  chose  to 
be  born  and  live  in  a  mean  condition,  enduring  hunger,  thirst,  and 
cold,  and  not  having  where  to  lay  his  head  :  that  by  liis  example  I  may 
be  encouraged  to  contemn  the  world  ;  and  through  faith  and  pa- 
tience having  finished  the  race  thou  hast  set  before  me,  I  may  he 
received  into  the  joy  of  my  Lord,  for  the  sake  of  thy  blessed  §oi^ 
Jesus  Christ  our  Saviour  and  Redeemer      ^fmen. 


508  c!^«a.3Sfiona][  ^mptt^. 

A  Prayer  under  any  Injuries,  Abuses,  or  Provocations. 

V_y  God,  whose  beloved  son  was  evil-entreated,  tempted,  reviled, 
spit  upon,  mocked,  and  pei'secuted  even  unto  death  ;  and  his  blessed 
disciples  had  also  trials  of  cruel  mockings  and  scourgings,  and  of 
severe  bonds  and  imprisonment;  what  then  am  I,  that  I  should  ex- 
pect to  escape  the  injuries,  abuses,  and  provocations  of  this  world? 
therefore.  Lord,  such  as  my  folly  and  miscarriage  have  made  to  be 
my  enemies,  incline  my  heart  to  peace,  and  enable  me  to  appease, 
and  to  gain  them  to  my  friendship  :  and  such  as  hate  me  wrong- 
fully, pardon  their  sin,  open  their  eyes,  purify  their  minds,  and  con- 
veit  their  hearts  unto  thee;  that  they  may  see  their  fault,  be  re- 
conciled to  thee,  O  God,  and  then  live,  as  much  as  in  them  lieth, 
in  peace  with  all  men,  that  we  may  at  last  live  together  in  heaven : 
and  for  this  end  mortify,  I  beseech  thee,  in  all  of  us,  the  carnal 
mind,  which  is  at  enmity  against  thee,  and  all  those  lusts  that  war 
in  our  members,  from  which  wars  and  fighdngs  arise  ;  and  unite 
us  all  against  the  common  enemy  of  our  souls:  to  join  all  our 
hearts  to  thee,  in  thy  true  fear  and  love,  that  we  may  not  meditate 
revenge,  but  study  to  be  quiet :  and  this  I  humbly  pray  in  the  name 
of  that  great  pattern  of  meekness,  thy  son,  our  Lord  and  Saviour, 
Jesus  Christ.     Amen. 


O 


A  Prayer  for  our  Persecutors. 


God,  whose  nature  and  property  is  always  to  have  mercy,  and 
to  forgive,  show  mercy,  I  most  humbly  beseech  thee,  to  all  those 
that  persecute  me,  though  they  show  neither  justice  nor  mercy  to- 
wards me  :  pity  their  ignorance-  remove  those  prejudices  that  blind 
their  eyes,  sweeten  and  soften  their  spirits,  that  they  may  no  longer 
be  carried  away  with  malice  and  bitter  passions  ;  but  dispose  them 
by  humility  and  meekness,  and  by  a  sincere  love  of  truth  and 
righteousness,  to  a  joyful  reception  and  acknowledgment  thereof: 
that  they  may  lay  aside  their  errors,  and  resolutely  profess  thy  holy 
faith;  so  that  their  repentance  may  turn  away  thy  vengeance, 
through  the  merits  and  mediation  of  Jesus  Christ,  our  Saviour. 
Amen, 


Ai 


A  Prayer  against  Covetousness. 


^MIGHTY  God,  the  author  and  giver  of  all  that  I  enjoy,  gov- 
ern my  affections  towards  the  things  of  this  world,  that  no  greediness 
of  gain  may  tempt  me  to  the  least  injustice,  either  by  fraud  or  op- 
pression ;  but  that  1  may  commit  myself  to  thy  providence  in  the 
use  of  honest  endeavours  ;  that,  while  I  am  supporting  a  dying  body, 
I  may  remember  I  have  an  immortal  soul,  which  immediately  de- 
serves my  greatest  care.  Teach  me  to  enjoy  the  good  things  thou 
hast  given  me,  with  temperance,  thankfulness,  and  charity  ;  and 
readily  to  part  with  them,  rather  than  to  forsake  thy  truth,  or  to 
make  shipwreck  of  a  good  conscience  towards  God  or  man.     Fix 


my  thoughts,  my  hopes,  and  my  desires  upon  heaven  and  heavenly 
things ;  that  having  always  in  view  that  crown  of  glory,  whicU 
thou  hast  laid  up  for  me  hereafter,  I  may  press  towards  the  mark 
for  the  prize  of  the  high  calling  of  God  in  Christ  Jesus  ;  and  being 
strengthened  by  thy  grace,  and  supported  by  thy  holy  spirit  I 
may  run  with  patience  the  race  thou  hast  set  before  me  ;  that, 
when  the  great  day  of  retribution  shall  come,  I  may  look  up  to  my 
most  merciful  judge  with  joy  and  comfort,  and  may  hear  those 
blessed  words  pronounced  unto  me,  Well  done  thou  good  and  faith- 
ful servant,  enter  thou  into  the  joy  of  thy  Lord.  And  this  I  beg 
in  the  name,  and  through  the  merits  of  thy  Son  Jesus  Christ. — 
•Amen. 

A  Prayer  for  temporal  Blessings,  and  Contentedness 
in  any  Condition. 


B. 


BLESSED  Lord,  who  knowest  that  while  we  are  in  this  life  we 
stand  in  need  of  its  supplies,  and  hast  promised  to  such  as  seek  thy 
kingdom,  and  the  righteousness  thereof,  the  addition  of  all  other 
necessaries  ;  and  also  hast  commanded  us  to  ask  of  thee  our  daily 
bread,  and  to  cast  our  care  upon  thee  for  all  the  things  we  have 
need  of  for  our  comfort  and  support ;  give  me  such  health  and 
wealth  as  shall  be  for  my  good,  and,  while  I  have  life  to  be  nour- 
ished, vouchsafe  to  grant,  that  I  may  not  want  the  necessaries 
thereof:  but  enable  me  to  provide  honestly  for  myself,  and  add 
thy  blessing  to  my  labours  ;  which  if  not  sufficient  to  supply  all 
my  own  necessities,  do  thou  raise  up  friends  and  means  to  help 
me,  that  I  may  never  be  destitute  of  food  and  raiment ;  and  give 
me  grace  to  be  content  with  that  provision  thy  providence  sees 
most  convenient  for  me.  Let  neither  prosperity  be  a  means  of  my 
forgetting  thee,  nor  adversity  cause  me  to  murmur  against  thy 
wise  distributions  to  the  sons  of  men.  Teach  me  how  to  want,  as 
well  as  how  to  live  in  plenty  :  and  sanctify  all  the  comforts  thou 
hast  or  shalt  please  to  bestow  upon  me,  that  I  may  use  them  to 
thy  glory,  and  that  they  may  raise  in  me  that  due  praise  which  I 
offer  to  thee,  my  God,  for  all  thy  benefits  to  me  and  all  the  world, 
through  Jesus  Christ.     Amen. 


o 


A  Prayer  to  be  used  on  our  Birth*day. 


God,  the  creator  and  preserver  of  all  mankind,  by  whose 
blessed  will  I  was  fearfully  and  wonderfully  made  in  my  mother's 
womb,  and  under  whose  blessed  providence  I  have  been  kept  up  ever 
since  I  was  born  ;  I  praise  and  magnify  thy  glorious  name  for  thy 
great  goodness  towards  me  ;  humbly  beseeching  thee,  that  I  may  be 
taught  to  number  my  days,  so  as  to  apply  my  heart  to  heavenly 
wisdom :  that  I  may  know  that  I  was  born  to  serve  thee  the  living 
God  ;  that  I  may  bewail  my  past  sins,  and  spend  the  rest  of  my 
days,  in  a  godly,  righteous,  and  sober  life  ;  that  I  may  finish  the  re- 
tnainder  of  my  days  in  thy  fear  and  to  thy  glory  ;  and  that  as  thou 


510  Ofcajstiowni  ^tapct^V 

flidst  (as  on  this  day)  take  me  out  of  my  mother's  womb,  to  live 
here  a  little  time,  so  thou  mayst  at  the  last  day  take  me  out  of  my 
grave,  the  womb  of  the  earth,  to  live  with  thee  for  ever  through  Je- 
sus Christ.     Aintn. 


o 


A  Prayer  for  an  easy  and  happy  Death. 


Most  great  and  mighty  God,  in  whose  hands  are  the  issues 
of  life  and  death,  and  who  hast  appointed  for  all  men  once  to  die  ; 
make  me  truly  sensible  of  the  frailty  and  uncertainty  of  my  life, 
and  teach  me  so  to  number  my  days,  that  I  may  apply  my  heart 
unto  true  wisdom :  so  that  death  may  not  surprise  me  unawares, 
nor  hnd  me  unprovided  ;  that,  when  the  time  of  my  departure  shall 
come,  I  may  look  back  upon  a  well-spent  life  with  joy  and  com- 
fort, and  may  meet  death  without  fear  and  amazement.  Strengthen 
my  faith,  and  suffer  me  not  at  my  last  hour  through  any  pains  of 
body,  or  weakness  of  mind,  to  let  go  my  dependence  upon  thee  : 
but  grant,  O  merciful  Father,  that  I  may  be  willing  and  even  de- 
sirous to  leave  this  world,  when  thou,  my  God,  in  thy  great  wis- 
dom shall  see  it  fitting ;  and  that,  after  a  life  spent  here  in  thy  ser- 
vice, I  may  dwell  with  thee  in  life  everlasting,  through  the  merits 
and  for  the  sake  of  thy  beloved  Son  Jesus  Christ,  our  Lox'd  and 
only  Saviour.     Amen, 

A  Prayer  to  be  used  by  one  tempted  to  Presumption. 


O 


Righteous  Lord,  suffer  me  not  to  encourage  myself  in  a  ground- 
less reliance  upon  thy  favour,  while  in  the  mean  time  1  am  re- 
ally unfit  to  receive  thy  holy  spirit ;  neither  let  thy  patience  and 
forbearance  hitherto  with  me  work  an  expectation  of  my  future  hap- 
piness :  but  grant  that  I  may  make  such  a  progress  in  jioliness,  as 
that  I  may  falsely  depend  upon  thy  mercy  and  protection  in  this 
world,  and  thy  promise  of  eternal  happiness  in  the  world  to  come, 
not  for  any  merits  or  works  of  my  own,  but  purely  through  the 
merits  of  thy  Son  Jesus  Christ,  our  Saviour  and  Redeemer. — - 
Amen. 


A, 


A  Prayer  to  be  used  by  one  troubled  In  Mind  ov 
tempted  to  Despair. 


.LMIGHTY  God,  the  Father  of  our  Lord  Jesus  Christ,  I  ap- 
proach' unto  thee  with  confusion  of  face,  to  think  that  I  should  in 
any  wise  seem  to  distrust  thy  goodness  and  mercy>  when  I  have  so 
abundantly  experienced  thy  great  favours,  and  have  thy  promise  that 
thou  wilt  hear  the  prayers  of  those  that  ask  any  thing  in  thy  Son's 
namc.O  my  God,  pardon  me  this  thought,  and  give  me  thy  grace  to 
prevent  its  grov/th  ;  and  to  conquer  the  temptation  that  oppresses  my 
lieart  with  a  fear  and  horrid  dread,  lest  my  portion  is  decreed  among 
ihe  reprobates.     O  mighty  Lord,  I  know  thou  art  able  and  willing 


^^ccajefional  Jdraptt^*  511 

to  save  me  a  repenting  sinner  :.  therefore  speak  peace  to  my  op- 
pressed soul,  and  give  me  assurance  that  thou  art  reconciled  to  me 
in  the  Son  of  thy  Love,  and  that  thou  art  my  sword  and  my  shield 
at  present,  and  wilt  hereafter  be  my  exceeding  grfcat  reward.  Lay 
not  these  doubts  and  fears  to  my  charge  j  but  so  dispose  my  mind, 
and  confirm  my  trust  and  confidence  in  thee,  that  a  remembrance 
of  my  sins  may  never  drive  me  to  despair  of  thy  mercy,  but  on  the 
other  hand  force  me  to  flee  to  my  Saviour,  to  sue  for  his  intercession 
on  my  behalf,  and  may  put  me  upon  an  unwearied  attendance  on 
my  duty,  thereby  to  fit  me  for  a  sure  confidence  in  his  all-sufficient 
merits.  And,  most  gracious  God,  do  not  only  pardon  all  my  trans- 
gressions, but  convince  me,  before  I  go  hence  and  be  no  moi'e  seen, 
that  thou  iiast  done  it  for  my  satisfaction  and  comfort  ;  that  so  I 
may  here  rejoice  in  thy  favour,  before  I  am  taken  into  the  joy  of 
my  Lord,  for  Jesus  Christ's  sake.     Amen, 


Ai 


A  Prayer  in  Time  of  Temptation, 


XMIGHTY  God,  and  most  merciful  Father,  who  art  greater 
than  all  things,  and  in  Avhom  I  put  my  trust,  send  down  thy  help 
from  above,  and  deliver  me  from  the  temptations  that  now  attack 
me.  O  let  me  never  be  put  to  confusion,  nor  suffer  me  to  be 
tempted  above  that  1  am  able  to  bear  ;  but  make  me  a  way  to  escape 
that  I  may  not  sin  against  thy  divine  majesty.  Make  me  seriously 
to  consider  the  great  folly  and  danger  of  sin  ;  that  its  pleasures  are 
shorti  but  that  its  punishments  are  endless  and  intolerable  ;  that  no 
satisfaction  can  compare  with  the  joys  of  a  good  conscience,  nor  is 
any  trouble  like  that  of  a  wounded  spirit.  Give  me  a  sure  token 
of  the  terrible  state  of  those  who  fall  under  the  rod  of  thy  displea- 
sure. Convince  my  conscience  of  the  sinfulness  of  what  I  am  now 
tempted  unto,  and  shew  me  its  contradiction  to  thy  will  and  mv  bap- 
tismal vows.  Give  me,  1  pray  thee,  the  light  of  thy  word,  that  I  may 
not  be  deceived  by  this  temptation,  but  certainly  know,  that,  how- 
pleasant  soever  it  may  now  appear,  there  will  come  a  time,  when 
this  and  all  other  enticements  of  this  world  will  appear  vain  and 
contemptible  ;  a  time,  when  all  workers  of  iniquity  shall  be  de- 
stroyed, and  when  a  crown  of  righteousness  shall  be  given  to  them 
who  have  fought  the  good  fight,  and  kept  the  faith  unto  the  end. 
(irant  therefore  that  the  mighty  power  of  thy  grace  may  so  raise 
my  courage,  and  strengthen  my  faith,  that  nothing  may  stop  me 
in  my  christian  warfare  ;  but  that  fighting  manfully,  under  Christ's 
banner,  against  the  world,  the  flesh  and  the  devil,  I  may  at  last  tri- 
umph with  him  in  his  heavenly  kingdom;  to  whom,  witii  thee, 
O  Father,  and  the  Holy  Spirit,  be  all  honour  and  glory,  woi-ld 
withou:  end.     J  men. 


512  ODcca^iomi  3^capctiEf, 


A  Prayer  to  be  used  by  one  engaged  (or  likely  to  be 
engaged)  in  a  Lawsuit, 

x\lMIGHTY  God,  to  whom  all  judgments  belong,  to  thee  I 
submit  myself,  in  the  cause  wherein  I  am  lUkely  to  be'\  engaged  : 
convince  me,  if  I  am  under  any  mistake;  direct  and  assist  me  un- 
der all  the  difficulties  and  incumbrances  which  1  am  like  to  meet 
with  ;  and  in  thy  good  time  put  a  happy  and  peaceable  end  to  the 
business  which  I  [am  about  to  undertake^  or]  have  begun.  Grant 
me  that  wisdom  from  above,  which  is  peaceable,  gentle,  and  easy 
to  be  entreated  ;  that  laying  aside  all  fondness  and  partiality,  I  may 
continually  practise  that  christian  law,  of  doing  as  I  would  that 
others  should  do  unto  me  :  so  that  contending  for  right  more  than 
victory,  nothing  may  be  done  through  malice,  strife,  pride,  or  vain- 
glory ;  nor  may  I  be  prevailed  upon  to  transgress  the  laws  of  jus- 
tice and  charity  fca^  any  worldly  advantage  ;  submitting  the  event 
to  thy  fatherly  wisdom  and  disposition.  Let  the  remembrance  of 
thy  mercies  and  forgiveness  towards  me  fill  my  heart  with  such  a 
christian  love  and  compassion,  that  I  may  never  contend  with  my 
neighbour  to  gratify  my  own  corrupt  nature,  nor  take  delight  in 
his  sufferings  :  but  let  the  sense  of  what  thy  beloved  Son  hath  done 
and  suffered  for  me,  banish  all  covetous  desires  from  my  soul,  and 
excite  in  me  a  compassion  towards  thy  distressed  members  :  for 
his  sake  forgiving  my  fellow  servants,  as  I  hope  myself  to  be  for- 
given when  he  shall  come  to  judge  the  quick  and  the  dead  at  the 
last  day.  And  this  I  most  humbly  beg  for  Jesus  Christ's  sake — 
Ametu 

A  Prayer  to  be  used  by  one  that  deliberates  upon 
Marriage. 


M< 


IVjIOST  gracious  God,  who  has  instituted  the  holy  estate  of  mat- 
rimony, as  a  means  to  continue  the  world,  and  for  the  comfort  of 
man's  life,  under  the  various  evils,  cares  and  labours  thereof,  by 
the  mutual  society  and  help  that  married  persons  ought  to  have  one 
for  the  other,  both  in  prosperity  and  adversity,  and  for  the  good  of 
human  society  in  general ;  grant,  that  as  I  have  now  thoughts  of 
entering  into  that  state,  I  may  so  seriously  consider  the  chief  end 
of  its  institution,  and  the  solemn  vow  and  promise  I  shall  then  make 
as  not  to  enterprise  the  same  unadvisedly,  lightly,  or  wantonly,  but 
reverently,  discreetly,  advisedly,  soberly,  and  in  the  fear  of  thee  ; 
considering  that  if  1  marry,  my  future  happiness  and  misery  of  life 
will  very  much  depend  upon  the  choice  1  make.  Let  not  a  wild 
and  sensual,  a  heedless  and  inconsiderate  spirit,  rule  me  in  this 
momentuous  change  of  my  life  ;  but  grant  that  reason  and  religion, 
jirudence  and  consideration  [t he  advice  of  my  parents  or  guardians\ 
and,  above  all,  thy  good  providence,  may  direct  my  choice.  And 
let  me  chiefly  aim  at  piety  and  virtue,  wisdom  and  discretion,  and 
such  other  good  qualities  and  dispositions  in  a  partner,  as  are  mo^t 


€>cai3etiona!  ^tsptx0*  sis 

likely  to  continue,  and  not  such  as  please  only  for  a  time,  and  at  last 
may  prove  the  cause  of  discontent.  This  I  beg  through  the  medi- 
ation of  thy  Son  Jesus  Christ,  our  Lord  and  Saviour.     Jmen. 

A  Prayer  to  be  used  by  a  Woman  when  with  Child. 

xVlMIGHTY  God,  the  fountain  of  life,  I  adore  thy  infinite  wis- 
dom, which  has  begun  an  excellent  work  in  me,  beseeching  thee  to 
perfect  the  same  work  of  thy  hand  with  due  shape  and  full  growth, 
and  to  preserve  me  from  all  frights  and  accidents  which  might 
cause  me  to  miscarry  of  this  child.  Strengthen  and  enable  me  to 
go  through  all  the  pains  and  uneasiness  of  childbearing  with  pa- 
tience and  submission  to  thy  will ;  and  give  me  a  lumible  trust 
and  dependence  on  thy  fatherly  care  and  good  providence. — 
Make  me  in  thy  good  time  a  joyful  mother  of  a  hopeful  child, 
Avhich  may  be  endued  with  an  understanding  soul,  and  bless- 
ed in  mind  as  well  as  in  body  ;  that  it  may  be  able  to  know  thy 
goodness,  dread  thy  power  and  justice,  and  live  to  be  an  instru- 
ment of  thy  glory  ;  and  by  serving  thee  faithfully,  and  doing  good 
in  its  generation,  may  in  thy  good  time  be  received  into  thy  ever- 
lasting kingdom,  and  joined  to  the  spirits  of  just  men  made  per- 
fect, through  Jesus  Christ,  our  Lord.     Amen. 


G 


A  Prayer  before  making  a  Will. 


IVE  me  time,  O  Lord,  before  I  go  hence  and  be  no  more  seati 
to  make  such  a  discreet  and  prudent  settlement  of  my  worldly  affairs, 
that  I  may  do  no  injustice  to  any  branch  of  my  family.  Be  thou 
graciously  pleased  to  entail  a  blessing  upon  the  substance  I  shall 
leave  behind  me  :  and  let  those  to  whom  I  give  and  bequeath  it, 
rise  up  like  olive  plants,  and  flourish  under  the  protection  of  thy 
good  providence.  Let  them  not,  like  slothful  servants,  bury  their 
talents  in  a  napkin,  or  squander  away  their  inheritance  by  ri- 
otous living  ;  but  let  them  endeavour,  by  an  honest  industry,  in  their 
several  stations  and  employments,  to  support  themselves  creditably 
in  this  world,  and  so  wisely  to  manage  their  temporal  concernments, 
as  may  most  effectually  conduce  to  the  eternalinterest  of  their  im- 
mortal souls,  through  Jesus  Christ,  our  Lord,     Amen. 


A. 


A  Prayer  for  all  Rulers  and  Magistrates. 


X^IIGHTY  Lord,  by  whom  kings  do  reign,  and  princes  decree 
justice,  and  who  hast  commanded  me  to  pray,  for  all  that  are  in  au- 
thority ;  I,  both  in  duty  and  inclination,  become  a  petitioner  to 
thy  divine  majesty  for  thy  servant,  the  President  of  the  United 
States.  Give  thy  judgments,  O  God,  unto  him,  that  he  may  rule 
over  thy  people  righteously.  Bless  him  with  the  spirit  of  govern- 
ment, to  punish  the  wicked,  and  to  reward  the  good.  Make  him 
sensible  of  !;is  duty  to  thee,  and  our  citizens  obedient  to  the  laws,  for 

T  T 


thy  sake.  Fill  his  heart  with  thy  fear  and  love,  that  the  righteous 
may  flourish  in  his  clays,  and  abundance  of  peace,  with  the  liberty 
and  flee  possession  of  the  gospel.  Defend  him  from  all  secret  con- 
spiracies and  open  violence.  Bless  his  lawful  measures  and  the 
country  with  success.  Direct  all  his  councils,  and  prosper  all  his 
endeavours  for  the  welfare  of  this  nation  ;  so  that  his  government 
may  Hourisli  with  happiness  and  prosperity.  And  finally,  grant 
that  he  may  so  rule  on  earth,  that  he  may  live  with  thee  in  thy  hea- 
venly kingdom  for  evermore.  Bless  all  our  magistrates  with  spi- 
rits suitable  to  their  stations  ;  and  make  all  that  are  put  in  authority 
truly  and  impartially  to  administer  justice,  for  the  punishment  of 
wickedness  and  vice,  and  for  the  maintenance  of  order,  and  thy  true 
religion  and  virtue  :  endue  them  with  wisdom  to  understand,  with 
hearts  to  consider,  and  with  abilities  to  repair  the  breaches  and  to 
redress  the  grievances  of  all  such  as  come  before  them.  And 
grant  that  all  loilers  may  so  govern,  and  subjects  so  obey,  that  they 
may  always  deserve  thy  heavenly  grace,  assistance,  protection,  and 
salvation  ;  which  I  ask  in  thy  name,  and  for  the  sake  and  righteous- 
jiess  of  thy  Son  Jesus  Christ  our  Lord  and  Saviour.     J?nen, 


O 


A  Prayer  for  the  Clergy. 


God,  wlio  of  thy  great  goodness  hast  set  apart  an  order  of  men 
on  purpose  to  guide  and  govern  us,  to  direct  and  assist  us  in  mat- 
ters of  our  eternal  salvation;  grant,  that  all  those,  who  dedicate 
themselves  to  the  service  of  thy  altar,  may  be  inwardly  moved  by 
thy  holy  spirit  to  take  upon  them  that  sacred  ministration  ;  that 
their  consciences  may  testify  to  them,  that  by  engaging  in  this 
holy  calling,  their  chief  design  's  to  serve  thee,  to  promote  thy 
glory,  and  to  edify  thy  people.  For  which  end,  1  humbly  pray 
that  they  may  make  thy  word  the  chief  subject  of  their  studies  ;  that 
they  may  thence  instruct  thy  people  committed  to  their  charge, 
and  silence  gainsayers;  that  they  may  faithfully  and  diligently  ad- 
minister thy  holy  sacraments  ;  that  they  may  labour  in  season  and 
out  of  season,  by  private  and  public  admonitions  and  exhortations  ; 
that  they  may  maintain  peace  and  love  among  all  christians,  and 
frame  themselves  and  their  families  according  to  tlie  precepts  of 
iliy  holy  gospel.  Grant  also,  that  I  may  always  reverence  and  re- 
spect them,  because  they  have  a  peculiar  relation  to  thee  ;  that  I 
may  sincerely  love  them,  because  of  the  benefits  1  receive  by  their 
administrations ;  that  1  may  readily  and  cheerfully  provide  for 
their  maintenance,  because  the  Lord  hath  ordained  that  they  who 
preach  the  gospel  sliould  live  of  the  gospel,  and  that  he  that  is 
taui>;ht  in  the  word  ought  to  communicate  to  bim  that  teaches  in  all 
good  things  :  that  1  may  never  rob  them  of  their  just  rights,  by  the 
least  encroachment  upon  them  ;  that  I  may  earnestly  pray  for  them 
because  thy  divine  assistance  is  so  necessary  to  crown  their  labours 
with  success.  And,  above  all,  make  me  careful  to  obey  those  who 
have  the  rule  over  me  ;  because  they  watc'.i  for  my  soul,  as  they 
that  must  give  an  account  :  that  so,  by  a  faithful  discharge  of  my 


(0ccir9ionai  J^rajicc^*  sis 

tliity  to  my  spiritual  superiors,  I  may  continue  a  sound  member  of 
thy  church  here  upon  eailh,  and  may  live  for  ever  in  the  society 
of  the  church  triumphant  in  heaven,  singing  praises  and  hallelujahs 
to  the  blessed  and  glorious  Trinity,  Father,  Son,  and  Hr)ly  Ghost. 
jimen. 


o 


A  Prayer  for  Religious  Societies. 


Lord  almighty,  faithful  and  true,  who  by  thy  holy  pi-ophet 
hast  told  us,  that  from  the  rising  of  the  sun,  unto  the  going  down 
of  the  same,  thy  name  shall  be  great  among  the  gentiles ;  and 
in  every  place  incense  shall  be  ©flfered  unto  thy  name,  and  a  pure 
oflering  ;  for  thy  name  shall  be  great  among  the  heathen ;  bless 
and  prosper,  I  beseech  thee,  the  endeavours  of  the  societies  estab- 
lished among  us  for  the  propagation  of  the  gospel  among  tlie  heathen 
and  others :  take  thou  from  them,  to  whom  the  glad  tidings  of  bulvation 
shall  be  preached,  all  ignorance,  hardness  of  heart  and  contempt  of 
thy  word  ;  so  that  thy  word  being  sown  in  good  and  honest  hearts 
it  may  bring  forth  fruit  abundantly  to  thy  honour,  and  the  salva- 
tion of  their  souls  :  and  grant,  that  all  who  have  heard  and  received 
it  may  live  according  to  its  doctrine  and  precepts,  and  by  holiness 
of  life,  and  zeal  for  thy  glory,  may  become  eminent  examples  to  uU 
about  them.  Bless  all  religious  and  other  societies  among  us,  for 
Christian  conference,  and  works  of  charity  ;  for  the  promoting  of 
christian  knowledge  and  practice  among  the  poor  and  ignorant  ; 
and  for  putting  the  laws  in  execution  against  the  vicious  and  pro- 
fane. O  Lord,  increase  the  number  of  these  societies,  and  enable 
them  all  to  choose  the  best  and  most  inoffensive  means  for  ac- 
complishing their  several  ends,  and  to  prosecute  them  diligently, 
with  a  zeal  directed  by  wisdom  and  prudence  ;  so  that,  being  free 
from  all  worldly  interests,  they  may  stedfastly  pursue  the  ad- 
vancement of  thy  glory,  and  the  good  of  mankind.  And  grant,  O 
God,  that  no  good  thou  shalt  vouchsafe  to  bring  about  by  tiieir  poor 
endeavours,  may  tempt  them  to  think  highly  of  themselves,  but 
modestly  and  humbly.  Remove  all  unreasonable  prejudices 
against  their  designs  ;  shed  forth  thy  love  abroad  in  their  hearts, 
that  they  may  cheerfully  embrace  all  opportunities  of  doing  good 
to  the  souls  and  bodies  of  men,  and  not  to  be  discouraged  at  any 
difficulties  or  oppositions  they  may  meet  with,  O  God,  hear  their 
prayers  for  themselves  and  others ;  defend  them  from  the  rage  of 
Satan,  and  from  the  malice  of  evil  men  ;  perfect  holiness  more  and 
more  in  their  hearts  ;  unite  them  finally  to  one  another  in  thy  truth, 
and  in  the  bond  of  love  :  and  make  them  zealous  of  all  good  works, 
according  to  the  command  and  example  of  Jesus  Christ,  who  went 
about  doing  good ;  for  whose  sake  1  beseech  thee  to  hear  me.— » 
.imen. 


PRAYERS  AND  THANKSGIVINGS 

SUITED    TO    THE 

TWELVE  ARTICLES  OF  THE  CREED. 

A  Prayer  to  One  God  and  Three  Persons. 


Ai 


XMIGHTY  and  everlasting  God,  who  hast  given  unto  all  thy 
servants  grace,  by  the  confession  of  a  true  faith,  to  acknovi'ledge  the 
glory  of  the  eternal  Trinity,  and  in  the  power  of  the  divine  Majesty 
to  worship  the  Unity  ;  I  beseech  thee,  that  thou  wouldst  keep  me 
stedfast  in  this  faith,  and  evermore  defend  me  from  all  adversities  ; 
Avho  livest  and  reigneth  one  God,  world  without  end.    Amen. 

A  Thanksgiving  for  the  Birth  of  Christ. 

XT  is  very  meet,  right,  and  my  bounden  duty,  that  I  should  at  all 
times,  and  in  all  places,  give  thanks  unto  thee,  O  Lord,  holy  Fa- 
ther, almighty  and  everlasting  God;  because  thou  didst  give  Je- 
sus Christ  thine  only  Son  to  be  born  as  at  this  time  for  me  ;  who, 
by  the  operation  of  the  Holy  Ghost,  was  made  very  man  of  the  sub- 
stance of  the  virgin  Mary  his  mother,  and  that  without  spot  of  sin, 
to  make  me  clean  from  sin :  therefore  with  angels  and  archangels, 
and  with  all  the  company  of  heaven,  I  laud  and  magnify  thy  glori- 
ous name,  evermore  praising  thee,  and  saying,  Holy,  holy,  holy, 
Lord  God  of  hosts,  heaven  and  earth  are  full  of  thy  glory.  Glory 
be  to  thee,  O  Lord  most  high.     Amen, 

A  Prayer  for  the  Benefits  of  Christ's  Death. 

1  Beseech  thee,  O  Lord,  pour  thy  grace  into  my  heart,  that  as  I 
have  known  the  incarnation  of  thy  Son  Jesus  Christ,  by  the  mes- 
sage of  an  angel ;  so  by  his  cross  and  passion  I  may  be  brought  unto 
the  glory  of  his  resurrection  through  the  same  Jesus  Christ,  our 
Lord.     Amen. 


A. 


A  Thanksgiving  for  the  Resurrection. 


.LMIGHTY  God,  who  thi'ough  thy  only  begotten  Son  Jesus 
Christ,  hast  overcome  death,  and  opened  unto  mc  the  gate  of  ever- 
lasting life  ;  I  humbly  beseech  thee,  that  as  by  thy  special  grace,  guid- 
ing and  assisting  me,  thou  dost  put  into  my  mind  good  desires,  so 
by  thy  continual  help  I  ma\  bring  the  same  to  good  effect,  through 
Jesus  Christ,  our  Lord,  who  liveth  and  reigneth,  with  thee  and  the 
Holy  Ghost,  one  God,  world  without  end.     Amen, 


I 


A  Thanksgiving  for  the  Ascension. 


T  is  very  meet,  right,  and  my  bounden  duty,  that  I  should  at  all 
times,  and  in  all  places,  give  thanks  unto  thee,  O  Lord,  holy  Fa- 
ther, almighty  and  everlasting  God ;  through  tiiy  most  dearly  be- 
loved Son  Jesus  Christ,  our  Lord,  who  after  his  most  glorious  re- 
surrection manifestly  appeared  lo  his  apostles,  and  in  their  sight  as- 
cended up  into  heaven,  to  prepare  a  place  for  me  ;  that  where  he  is 
thither  I  might  also  ascend,  and  leign  with  him  in  glory:  there- 
fore with  angels  and  archangels,  and  all  the  company  of  heaven,  I 
laud  and  magnify  thy  glorious  name,  evermore  praising  thee,  and 
saying,  Holy,  holy,  holy,  Lord  God  of  hosts,  heaven  and  earth  are 
full  of  thy  glory.     Glory  be  to  thee,  O  Lord  most  high.     AmeK. 


A. 


A  Prayer  for  Preparation  for  Judgment. 


JjMIGHTY  God,  give  me  grace,  that  I  may  cast  av/ay  the 
works  of  darkness,  and  put  upon  me  the  armour  of  light,  now  in 
the  time  of  this  mortal  life,  in  which  thy  Son  Jesus  Christ  came  to 
visit  the  world  in  great  humility ;  that  in  the  last  day,  when  he 
shall  come  again  in  his  glorious  majesty  to  judge  both  the  quick  and 
dead,  I  may  rise  to  the  life  immortal,  through  him,  who  liveth  aiid 
reigneth,  with  thee  and  the  Holy  Ghost,  now  and  ever.     Amen. 

A  Thanksgiving  for  the  Descent  of  the  Holy  Ghost. 

iT  is  very  meet,  right,  and  my  bounden  duty,  that  I  shoidd  at  all 
times  and  in  all  places,  give  thanks  unto  thee,  O  Lord,  holy  Father, 
almighty  and  everlasting  God ;  through  Jesus  Christ,  our  Lord, 
according  to  whose  mogt  true  promise,  the  Holy  Ghost  came  down 
from  heaven,  with  a  sudden  great  sound,  as  it  had  been  a  mighty 
wind,  in  the  likeness  of  iiery  tongues,  lighting  upon  the  apostles 
to  teach  them,  and  to  lead  them  into  all  truth  ;  giving  them  both  the 
gift  of  divers  languages,  and  also  boldness,  with  fervent  zeal,  con- 
stantly to  preach  the  gospel  unto  all  nations  ;  whereby  the  world 
hath  been  brought  out  of  darkness  and  error  into  clear  light  and 
true  knowledge  of  thee  and  of  thy  son  Jesus  Christ:  therefore 
M'ilh  angels  and  archangels,  and  with  all  the  company  of  heaven,  I 
laud  and  magnify  thy  glorious  name,  evermore  praising  thee,  and 
saying.  Holy,  holy,  holy,  Lord  God  of  hosts,  heaven  and  earth  are 
full  of  thy  glory.     Glory  be  to  thee,  O  Lord  most  high.     Amen. 


o 


A  Prayer  for  the  Preservation  of  the  Church. 


Lord,  I  beseech  thee  to  keep  thy  church  and  houshok!  contin- 
ually in  thy  true  religion,  that  they  who  do  lean  only  upon  the  hope 
of  thy  heavenly  grace,  may  evermore  be  defended  by  thy  mighty 
power,  through  Jesus  Christ,  otir  Lord.     Amen, 


518  5^mpet^  miti  CljanhjBfgibmgjf* 


Ai 


A  Prayer  for  Forgiveness  of  Sins. 


^LMIGHTY  and  evevlasling  God,  who  art  always  more  ready 
to  hear  than  I  to  pray,  and  art  wont  to  give  more  than  either  I  de- 
sire or  deserve ;  pour  down  upon  mt  the  abundance  of  thy  mercy, 
forgiving  me  those  things  whereof  my  conscience  is  afraid,  and 
giving  me  those  good  things  which  I  am  not  worthy  to  ask,  but 
through  the  merits  and  mediation  of  Jesus  Christ  thy  Son,  our 
Lord.     Amen. 

A  Prayer  for  the  Profession  of  our  Faith  in  the  Re- 
surrection. 


I 


Believe  that  by  the  virtue  of  the  resurrection  of  Jesus  Christ, 
all  the  dead  shall  rise,  bad  as  well  as  good  ;  for  death  is  swallowed 
up  in  victory.  I  believe,  that,  by  the  almighty  power  of  Jesus 
Christ,  all  shall  rise  with  the  same  bodies  they  had  on  earth  ;  that 
their  scattered  dust  shall  be  gathered  into  the  same  form  again; 
that  my  soul  shall  be  reunited  to  my  body;  that  I  shall  be  judged 
both  in  body  and  soul  for  the  sins  committed  by  both ;  that  the  bo- 
dies of  the  wicked  shall  be  fitted  for  torments,  and  the  bodies  of 
the  saints  changed  in  quality,  and  made  glorified  bodies,  immortal 
and  incorruptible,  fitted  for  heaven  and  eternally  to  love  and  enjoy 
God ,  for  which  glorious  vouchsafement  I  do  most  humbly  pray 
and  will  always  pray  and  love  my  Creator  and  Redeemer,  to  whom 
with  the  Holy  Ghost,  be  all  honour  and  glory,  world  without  end. 
.Imen. 


G. 


A  Prayer  for  Life  Everlasting. 


'RANT,  O  Lord,  that  as  I  am  baptized  into  the  death  of  thy 
blessed  Son,  so  by  continually  mortifying  my  corrupt  affections,  I 
may  be  buried  with  him  :  and  that  through  the  gate  and  the  grave 
of  death  I  may  pass  to  a  joyful  resurrection,  for  his  merits,  who 
died,  and  was  buried,  and  rose  again  for  me,  thy  son  Jesus  Christ, 
our  Lord.     Amen, 


A  SHORT  PARAPHRASE  or  EXP^CATION. 

or    THE 

LORD'S  PRAYER. 

Our  Father  which  art  in  Heaven. 

X  HIS  is  a  solemn  invocation  on  God,  as  the  maker  and  governor 
of  the  world,  and  as  the  Father  of  all  christinns  in  Christ  Jesus ; 
in  whose  name  alone  it  is,  that  I  say.  Father,  and  hope  acceptance 
of  this  prayer.  And  I  say  our  Father,  and  not  my  Father,  because 
I  believe  God  to  be  a  common  Father,  whom  uU  may  resort  unto, 
and  also  that  I  may  declare  my  communion  with,  and  good  will  to 
all  my  brethren  of  the  same  houshold  of  faith.  And  I  add  which 
art  in  heaven,  because  the  throne  of  his  power  and  glory  is  in  hea- 
ven. Hence  we  learn,  that  God  is  the  fountain  of  all  goodness,  and 
is  able  and  willing  to  support  us  ;  that  we  ought  to  pray  for  others, 
as  well  as  ourselves ;  and  to  join  together  in  common  prayer  for 
common  wants  ;  and  that,  whenever  we  present  our  petitions  to 
him,  we  ought  to  do  it  with  the  most  serious  consideration,  the 
profoundest  humility,  and  the  utmost  devotion  and  reverence  we 
are  capable  of.  There  is  one  thing  further  to  be  taken  notice  of 
upon  this  head  ;  that  the  expression.  Our  Father  which  art  in  Hew 
ven,  wherewith  our  Lord  teaches  us  to  begin  this  Prayer,  is  a  Pre- 
face both  to  the  whole  Prayer,  and  to  every  Petition  in  particular. 


T. 


Hallowed  be  thy  Name. 


HE  name  of  God  is  here  attended  and  applied  not  only  to  God 
himself,  his  titles  and  attributes,  but  to  his  word  and  ordinances, 
and  to  places,  times,  persons,  and  things  separated  from  common 
use,  and  set  apart  for  the  honour  and  service  of  his  name;  that  all 
and  every  one  of  them  may  be  treated  after  a  holy  manner,  by 
having  such  esteem  and  regard  paid  to  them  as  is  due  to  each  of 
them  respectively.  And  hence  we  learn,  that  the  glory  of  God 
should  be  our  chief  aim,  and  the  governing  end  of  all  our  actions  ; 
that  his  name  ought  to  be  adored  and  magnified  by  us,  and  all  the. 
world ;  and  that  we  should  endeavour  to  promote  the  honour  of 
it,  by  an  exemplary  behaviour  in  all  other  instances. of  piety  and 
holiness. 


H- 


Thy  Kingdom  come. 


.ERF,  Vve  pray  for  the  coming  of  the  kingdom  of  our  Lord  Jc' 
sus  Christ;  a  kingdom  of  a  spiritual  nature  ;  founded  in  direct  op- 
position to  the  kingdom  of  Satan,  and  for  the  destruction  of  sin  aiui 
death  ;  having  its  beginning  in  grace  here,  and  its  completion  in  eter- 
nal glory  hereafter.     Therefore  in  this  petition  we  pray,  that  Got! 


520  %  J^atapfjm^e 

would  bring  all  those,  who  are  yet  in  a  state  of  darkness,  into  the 
pale  of  Christ's  church  ;  and  that  his  grace  would  so  rule  in  the 
hearts  of  all  christians,  that  they  may  be  fit  to  be  translated  to  that 
kingdom  which  is  to  be  the  portion  of  the  saints  in  the  world  to 
come  ;  and  this  as  soon  as  God  pleases.  By  which  we  are  taught 
that  it  is  our  duty  to  beware  of  hindering  the  propagation  of  the 
gospel,  or  of  endangering  our  own  salvation,  by  giving  any  just  oc- 
casion of  oflTence  ;  to  subdue  every  rebellious  lust,  and  to  be  obedi- 
ent, even  in  our  hearts  and  thoughts,  to  the  spiritual  laws  of  his 
kingdom  ;  having  no  other  ambition  but  to  reign  with  Christ  in  his 
eternal  glory. 


I 


Thy  Will  be  done  on  Earth,  as  it  is  in  Heaven. 


N  this  petition  we  request,  that  all  rational  creatures,  being  filled 
Avilh  the  knowledge  of  God's  will,  and  proposing  that  will  as  the 
rule  of  their  actions,  and  the  doing  it  as  the  great  business  of  their 
short  time  here  on  earth,  may  live  under  a  sense  of  his  over-ruling 
providence,  and  quietly  submit  to  all,  even  the  afflicting  dispensa- 
tions thereof;  and  may  yield  such  an  obedience  to  the  laws  given 
them  to  live  by  here,  as  the  inhabitants  of  heaven  do  to  the  govern- 
ment under  which  they  live,  in  the  presence  of  God.  And  we  must 
so  far  conform  to  the  pattern,  as  to  perform  the  commands  of  God, 
viniversally  without  exception  ;  readily,  without  delay  ;  cheerfully, 
without  uneasiness  ;  constantly,  without  intermission  ;  and  sincere- 
ly, V'ithout  hypocrisy.  And  then,  if  our  obedience  can  only  bear 
such  aproporiion  to  our  present  state  and  condition,  as  the  obedi- 
ence of  angels  doth  to  theirs,  Ave  need  not  doubt  our  being  made 
equal  to'them  hereafter,  in  perfection  both  of  obedience  and  happi- 
ness. 


I 


Give  us  this  Day  our  daily  Bread. 


N  this  petition  we  pray,  that  God,  upon  whom  all  creatures  de- 
pend for  their  subsistence,  will  be  graciously  pleased  to  give  to  us 
his  children,  day  by  day,  all  things  necessary  for  our  bodily  suste- 
nance, and  sufficient  also  for  the  support  of  that  condition  of  life, 
wherein  his  providence  hath  placed  us  ;  and  therewith  his  blessingi 
also  in  the  use  and  enjoyment  of  them.  And  it  ^aches  us  to  ac- 
count that  bread  only  to  be  our  own,  and  the  gift  of  God,  which  is 
procured  by  our  honest  labour  and  industry,  or  comes  to  us  by 
some  direct  and  lawful  means  ;  and  to  rest  satisfied  and  contented 
with  that  portion,  whatever  it  be,  which  is  dispensed  to  us  in  one 
or  other  of  those  ways  ;  and  likewise  to  provide,  but  not  to  be  soli- 
citous, for  futurity  ;  and  with  prayer  for  what  we  want,  and  thank- 
fulness for  what  we  have,  entirely  depend  upon  our  heavenly  Father 
for  so  much  of  this  Avorld's  good,  as  he  knows  to  be  best  for  us,  in 
order  to  that  life  to  come  which  we  ought  to  be  chiefly  intent  upon 
in  this  our  mortal  state. 


of  tgc  Horti'^  ©taper,  521 

Forgive  us  our  Trespasses,  as  we  forgive  them  that 
Trespass  against  us. 

JlN  this  petition,  by  trespasses  aj;ainst  God  arc  meant  all  sins, 
of  what  kind  or  degree  soever ;  which  being  the  great  debts  we  owe 
to  his  vindictive  justice,  they  are  said  to  be  forgiven,  when  the  pu- 
nishment of  them  is  remitted  by  his  mercy.  And  by  trespasses 
against  us  are  meant  the  injuries,  either  by  word  or  dt-cd,  done  to 
us  by  any  of  our  tellow  creatures  ;  which,  if  they  be  sinall  and  in- 
considerable, may  be  said  to  be  forgiven,  when  they  are  passed  over, 
either  without  notice  taken  of  them,  or,  however,  upon  the  acknow- 
ledgment of  the  offender.  But  if  they  be  great  wrongs,  for  which 
further  satisfaction  in  reason  ought  to  be  made,  then  the  forgive- 
ness of  them  consists  in  forbearing  personal  revenge,  and  having 
recourse  only  to  public  justice  for  recompence,  if  it  cannot  other- 
wise be  obtained.  Yet  this  is  not  a  full  discharge  of  the  duty  of 
christian  forgiveness,  unless  we  are  also  ready,  as  occasion  offers,  to 
perform  all  offices  of  humanity  to  those  that  have  injured  us,  and 
do  unfeignedly  pray  for  their  repentance  and  salvation.  Which  pe- 
tition thus  explained,  teaches  that  we  arc  all,  in  a  higher  or  lower 
degree,  sinners  against  God ;  and  that  it  is  our  duty,  with  undis- 
sembled  confession  of  our  sins,  earnestly  to  jmplore  his  fatherly 
compassion  in  the  forgiveness  of  them,  for  Christ's  sake.  But  it  is 
a  very  dangerous  error  to  suppose,  that  if  we  confess  our  sins  con- 
tinually to  God,  and  return  again  to  the  practice  of  them,  we  shall 
be  absolved  in  course  :  for  all  such  confessions  are  but  mockeries 
of  I'eligion.  Without  real  amendment  and  reformation  of  man- 
ners, there  is  no  such  thing  as  forgiveness  of  sin.  And  we  fiirtiier 
learn,  that  as  charity  in  forgiving  is  an  acceptable  qualification  of  a 
penitent's  prayer  for  pardon,  and  will  render  it  available  in  the  sight 
of  God  ;  so  it  is  a  condition  of  such  indispensable,  because  equita- 
table,  obligation,  that  without  it  God  will  not  forgive  us. 

And  lead  us  not  in  Temptation,  but  deliver  us'from 

Evil. 


I 


N  this  petition  we  are  taught,  that  although  God  doth  never  tempt 
any  man  to  do  evil,  yet  he  is  sometimes  pleased  by  very  severe  tri- 
als, to  make  proof  of  the  faith  and  constancy  of  his  servants;  and 
that  we  are  moreover  m  daily  danger  from  our  own  corrupt  nature, 
and  from  the  seducements  of  the  world  and  the  devil,  of  being  led 
into  such  temptations  as  would  be  too  hard  for  us,  and  overwhelm 
us  in  the  sad  evils  of  guilt  and  misery,  if  by  our  tempting  of  God, 
we  should  provoke  him  to  withdraw  his  grace,  and  leave  us  to  our- 
selves. Therefore  we  here  pray,  that  God  will  be  ;pleased  either 
wholly  to  keep  us  from  falling  into  any  strange  temptation  to  daily 
sin,  or,  if  he  sees  fit  to  permit  this,  that  he  will  not  forsake  us,  out: 
give  strength  sufficient  for  the  combat,  and  safely  lead  us  through 
this  state  of  warfare  and  probation,  to  that  state  where  we  shall  be 
free  from  all  evil,  and  all  temptation  to  it, 

;]  T 


522  511  J^atapgra^c 

For  thine  is  the  Kingdom,  and  the  Power,  and  the 
Glory,  for  ever  and  ever. 

X  HIS  is  no  petition,  but  a  praising  and  glorifying  of  God ;  that 
we  may  hence  learn  not  only  to  pray  for  what  we  want,  but  return 
liin\  love  and  praise  and  adoration  for  what  we  receive  ;  and  that  the 
end  of  all  may  be  his  glory.  And  therefore,  as  we  began  this  prayer 
with  halloived  be  thy  JYctme  ;  so,  when  we  have  begged  of  God  all 
necessaries  for  our  souls  and  bodies,  we  then  conclude  with  this 
form  of  praise,  as  it  is  fit  we  should  in  all  our  prayers. 

For  thine  is  the  Kingdom,  that  is,  thine  is  the  sovereignty  and  do- 
minion over  all  the  world  ;  and  therefore  thou  hast  an  infinite  right 
to  dispose  of  all  things : 

'Thi?ie  is  the  Power,  that  is,  thou  art  omnipotent  or  able  to  do  all 
things  ;  and  therefore  thou  art  most  able  to  grant  what  we  humbly 
pray  for: 

2'hi?ie  is  the  Glory,  that  is,  to  thee  we  "give  honour,  praise,  and 
adoration  in  these  and  all  our  devotions  :  and  if  thou,  O  God,  will 
answer  our  petitions,  and  grant  what  we  request,  to  thee  shall  be  re- 
turned the  praise  and  glory  for  all  ages.  This  doxology  therefore 
is  not  barely  a  conclusion  of  the  whole,  but  also  a  ground  or  rea- 
son of  every  part,  and  a  foundation  for  every  portion  in  particular. 

.4  men. 

By  ^imen  (or  so  be  it)  we  declare  our  firm  belief  that  God  can 
grant  what  we  pray  for,  and  our  earnest  hope  and  fervent  desire 
that  he  will  do  it  for  the  sake  of  him,  in  whom  all  the  fircmises  are 
^ea  and  Amen,  even  the  Lord  Jesus. 


PIOUS  EJACULATIONS. 

For  Pardon  of  Sins. 


I 


Will  arise  and  go  to  my  Father,  and  will  say  unto  him.  Father? 
1  have  sinned  against  heaven  and  before  thee,  and  am  no  rnort^ 
Avorthy  to  be  called  thy  son. 

Enter  not  into  judgment  with  thy  servant,  O  Lord ;  for  in  thy 
sight  shall  no  man  living  be  justified. 

If  we  say  that  we  have  no  sin,  we  deceive  ourselves,  and  the 
truth  is  not  in  us  :  but  if  we  confess  our  sins,  he  is  faithful  and  just 
to  forgive  us  our  sins,  and  to  cleanse  us  from  all  unrighteousness. 

Have  mercy  upon  me,  O  God,  after  thy  great  goodness ;  ac- 
cording to  the  multitude  of  thy  mercies  do  away  mine  offences. 

O  Lord,  correct  me,  but  with  judgment ;  not  in  thine  anger,  les^ 
thou  bring  mc  to  nothing. 


For  I  acknowledge  my  faults  ;  and  my  sin  is  ever  before  ipe. 
Hide  thy  face  from  my  sins,  and  blot  out  all  mine  iniquities. 

For  Graces  and  Advancement  in  a  Christian  Life. 

_l_jORD,  teach  me  to  number  my  days,  that  I  may  apply  my  heart 
unto  wisjjom. 

Hold  thou  up  my  goings  in  thy  paths,  that  my  footsteps  slip  not. 

Make  thou  thy  servant  to  delight  in  that  which  is  good. 

Grant  that  all  carnal  affections  may  die  in  me,  and  that  all  things 
belonging  to  the  spirit  may  live  and  grow  in  me. 

Create  in  me  a  clean  heart,  O  God,  and  renew  a  right  spirit  with- 
in me. 

O  God  of  peace,  sanctify  me  wholly,  that  my  whole  spirit,  soul 
and  body,  may  be  preserved  blameless  unto  the  coming  of  our  Lord 
Jesus  Clu-ist.     A7nen. 

For  the  Light  of  God's  Countenance  or  Mercy. 


O 


UT  of  the  deep  have  I  called  unto  thee,  0  Lord ;  Lord,  hear 
my  voice. 

O  let  thine  ears  consider  well  the  voice  of  my  complaint. 

Lord,  why  abhorrest  thou  my  soul,  and  hidest  thy  face  from  me  i 
O  hide  not  thy  face  from  me,  nor  cast  thy  servant  away  in  displea- 
sure. 

If  thou,  Lord,  wilt  be  extreme  to  mark  what  is  amiss,  O  Lord, 
who  may  abide  it  ? 

Show  thy  servant  the  light  of  thy  countenance. 

Lord,  liit  thou  up  the  light  of  thy  countenance  upon  me ;  and 
save  me  for  thy  mercies  sake. 

Comfort  the  soul  of  thy  servant ;  for  unto  thee,  O  Lord,  do  I  lilt 
up  my  soul,  from  this  time  forth  for  evermore.     Amen» 


I 


For  Deliverance  in  Time  of  Trouble. 


AM  brought  into  so  much  tro.uble  ai>d  misery,  that  I  go  mourn- 
ing all  the  day  long. 

Have  mercy  upon  me,  O  Lord;  for  I  am  in  trouble,  and  mine 
eyes  are  consumed  for  very  heaviness  ;  yea  my  soul  and  my  body. 

Hear,  O  Lord,  and  have  mercy  upon  me  :  Lord,  be  thou  my 
helper. 

Deliver  me  from  the  hands  of  mine  enemies,  and  fiom  them  that 
persecute  me. 

Forsake  me  not,  O  Lord,  my  Godj  but  haste  thee  to  help  me, 
O  Lord,  God  of  my  salvation. 

Acts  of  Adoration  and  Thanksgiving. 

£   RAISE  the  Lord,  O  my  soul,  and  all  that  Is  within  m^  praise, 
his  holy  name. 


^24  ^ropct.cf  for  Mth  ^tt^on^. 

Thy  righteousnes,  O  God,  is  very  high:  great  things,  O  Lord, 
are  they  that  thou  hast  done  :  ()  God,  who  is  like  unto  thee  ? 

Be  thou  exalted,  Lord,  in  thine  own  strength  ;  so  will  we  sing 
and  praise  thy  power. 

Blessing  and  honour,  glory  and  power,  thanksgiving  and  praise, 
be  unto  him  that  sitteth  upon  the  throne,  and  to  the  Lamb  for  ever 
and  ever. 

To  the  only  wise  God,  our  Saviour,  be  glory  and  majesty,  do- 
minion and  power,  both  now  and  ever,     jimen. 


o 


PRAYERS  TO  BE  USED  by  SICK  PERSONS. 

A  Prayer  in  Sickness. 


God,  whose  never  failing  providence  ordereth  all  things  both 
in  heaven  and  earth  ;  behold  me  thy  poor  servant,  upon  whom  thou 
hast  been  pleased  to  lay  thine  afflicting  hand :  sanctify,  i  beseech 
thee,  this  thy  fatherly  correction  to  me  ;  and  grant  that  1  may  re- 
ceive it  with  all  the  patience  and  submission  becoming  a  child  of 
God,  neither  murmuring  nor  repining  under  any  dispensations  of 
thy  providence  ;  but  looking  on  all  my  afflictions  as  the  means  to 
Avean  me  from  the  world,  to  bring  me  nearer  to  thyself,  and  to 
purge  away  all  that  dross  and  defilement  which  my  soul  has  con- 
iracted  in  this  sinful  world.  ()  merciful  Father,  lei  not  my  sins 
provoke  thee  to  turn  away  thy  face  from  me,  while  I  seek  unto  thee 
in  this  time  of  my  trouble;  but  for  the  merits  and  intercession  of 
thy  beloved  Son,  pardon  all  my  sins,  and  say  unto  my  soul,  I  am 
thy  salvation.  Give  me  strength,  resolution  and  patience  to  bear 
all  my  pain,  weaknesses  and  infirmities;  strengthen  my  faith,  en- 
large my  hopes,  increase  my  charity,  and  perfect  my  repentance, 
that  I  may  be  delivered  from  the  fear  of  death.  Make  thou  my 
bed  in  ray  sickness,  and  lay  not  more  upon  me  than  thou  wilt  enable 
me  to  l)ear ;  give  a  blessing  to  the  means  that  shall  be  used  for  my 
recovery  ;  and,  if  it  be  thy  good  pleasure,  restore  me  to  my  former 
health,  that  1  may  lead  the  rest  of  my  life,  in  thy  fear  and  to  thy 
glory.  But  if  thou  hast  determined  that  this  sickness  shall  be  unto 
death  ;  grant,  O  merciful  Father,  that  the  more  the  outwaid  man 
decayeth,  so  mucli  the  more  I  may  find  the  inner  man  strengthen- 
ed and  renewed  by  thy  holy  spirit ;  and  give  me  grace  so  to  take 
this  thy  visitation,  that  after  this  painful  life  is  ended,  I  may  dwell 
with  thee  in  life  everlasting,  through  the  merits  of  Jesus  Christ  our 
Sa\'iour.     Jincn. 

•  The  reader  v.  lio  would  understand  how  to  support  himself  under,  and 
improve  such  sickness,  as  the  Lord  shall  pleaje  to  visit  hinr\  with,  is  referred 
to  Sunday  7.  Sect,  vi.  and  Sunday  17. 


A 


A. 


S^tapcr^  fot  J>itft  ^t^on?;  525 

A  Prayer  on  sending  for  the  Physician. 


XMIGHTY  God,  forasmuch  as  thou  hast  ordained  the  physi- 
cian for  the  benefit  of  those  who  languish  under  any  bodily  distem- 
per, I  have  resolved  to  try  his  skill,  in  order  to  the  same  ;  yet  my 
chief  hope  is  in  thee.  O  be  thou  my  help  ;  for,  without  thee,  vain 
is  the  help  of  man  and  all  his  skill.  Therefore,  I  beseech  thee, 
direct  thy  servant  to  what  may  be  proper  for  me,  and  let  thy  bless- 
ing accompany  his  prescriptions,  and  give  success  thereto.  For 
though  the  most  efficacious  methods  of  cure  are  nothing  of  them- 
selves, yet  if  thou  speakest  the  word,  thy  servant  shall  be  healed  : 
it  is  thou  that  art  the  great  physician,  who  alone  can  effectually  re- 
move all  my  maladies  ;  and  all  other  helps  are  but  instruments  in 
thy  hands,  that  work  according  to  thy  good  pleasure  ;  therefore  be 
thou  with  me,  to  bless  and  prosper  them,  to  thine  own  glory,  and  to 
the  welfare  of  me  thine  unworthy  servant,  who  here  most  humbly 
sues  to  thee  for  pity,  through  Jesus  Christ  our  Lord  and  Saviour. — 

A  Prayer  to  be  used  on  taking  Physic. 

VTIVE  thy  blessing,  O  Lord,  to  the  means  now  used  for  my  re- 
covery ;  for  without  thee  all  our  endeavours  are  but  in  vain  :  and 
if  it  be  thy  blessed  will,  make  them  so  effectual  for  that  end,  that  I 
may  live  to  promote  thy  glory,  and  to  make  a  better  preparation 
for  the  coming  of  thy  Son  Jesus  Christ,  our  Lord  and  Saviour.  Amen. 


A, 


A  Prayer  to  be  used  on  want  of  Sleep. 


.LMIGHTY  God,  I  seek  sleep,  to  ease  my  pains,  and  to  re- 
cruit my  spirits,  but  find  it  not  ;  consider  my  weariness,  which  calls 
aloud  for  rest,  and  my  weakness,  which  greatly  needs  refreshment ; 
and  let  my  wearied  eyes  at  length  lay  hold  thereof.  O  grant,  that 
while  thou  keepest  me  awake,  I  may  be  able  to  commune  with  my 
own  heart,  and  search  out  my  spirit ;  and  let  the  consideration  of 
thy  tender  mercies  be  my  comfort,  till  thy  goodness  sees  fit  to  give 
sleep  to  my  eyes,  and  refreshment  to  my  sorrows,  through  the 
merits  of  Jesus  Christ,  our  Lord  and  Saviour.     Amen. 

A  Prayer  to  be  used  when  labouring  under  bodily 

Pain. 


A. 


XMIGHTY  God,  who  art  a  present  help  in  time  of  trouble  ; 
I  most  earnestly  beseech  thee,  if  it  be  thy  blessed  will,  to  ease  my 
pain,  and  comfort  me  in  this  time  of  my  affliction.  I  acknowledge 
the  justice  of  thy  dealings  towards  me,  and  that  I  have  deserved 
much  greater  pains  than  I  now  endure  ;  therefore  grant  me  pa- 
tience, that  with  a  meek  and  quiet  submission  to  thy  will,  I  may 


520  ^rayetr^  fot  Mth  ^tt^tm^, 

wait  till  thou  see^t  fit  to  deliver  me  from  my  distress.  And,  what- 
ever evils  and  sorrows  I  may  feel  in  my  body,  let  me  still  love  thee, 
and  believe  thee  to  be  a  kind  and  merciful  Father,  even  while  thou 
art  smiting  and  correcting  me  for  my  transgressions.  To  which 
end,  O  Lord,  be  pleased,  in  thy  great  mercy,  to  strengthen  and 
support  me,  and  lay  no  more  upon  me  than  thou  wilt  enable  me 
to  bear ;  and  sanctify  this  affliction  to  me,  that  it  may  produce  the 
IVuits  of  a  true  and  lively  faith,  and  sincere  repentance  of  all  my 
sins  ;  all  which  I  beg  at  the  throne  of  thy  mercy,  through  the  mer- 
its and  in  the  name  of  thy  beloved  Son  Jesus  Christ,  our  Saviour. 


A, 


A  Prayer  for  a  sick  Child. 


XMIGHTY  God  and  merciful  Father,  to  whom  alone  belong 
the  issues  of  life  and  death  ;  1  fly  unto  thee  for  succour  in  behalf 
of  this  child  here  lying  under  thy  hand  in  great  weakness  of  body, 
l^ook  graciously  upon  it,  O  Lord  ;  ease  it,  I  humbly  beseech  thee 
of  its  pains,  and  pity  it  in  extremity.  I  know  O  Lord,  that  if 
thou  wilt,  thou  canst  raise  it  up,  and  grant  it  a  longer  continuance 
in  this  life.  O  raise  it  up  again  (if  it  may  please  thee)  to  grow  in 
years  and  stature,  in  wisdom  and  thy  fear,  and  thereby  to  comfort 
its  parents,  and  to  glorify  thee.  I  believe,  O  God,  that  thou  know- 
est  what  is  best  for  it  and  me,  and  wilt  do  what  is  best  for  both  ; 
therefore  I  humbly  resign  its  life  into  thy  hands,  beseeching  thee 
to  have  mercy  on  us.  But  whether  it  lives  or  dies,  let  it  be  thine  ; 
and  either  preserve  it  to  be  thy  faithful  servant  here  on  earth,  or  take 
it  to  the  blessed  of  thy  children  in  heaven.  Grant  this  for  thy  mer- 
ties  sake,  through  our  Lord  and  Saviour  Jesus  Christ,     jiinen. 


M( 


A  Prayer  against  the  Fear  of  Death. 


,OST  gracious  God,  since  I  am  hastening  on  to  the  end  o,f 
my  life,  let  all  my  sins  be  done  away  by  thy  mercy,  and  my  faith 
and  repentance  through  the  merits  of  Christ  Take  from  me  all 
guilt ;  remove  all  fear,  and  give  me  patience  during  the  rest  ot  my 
life,  that  I  may  always  stand  ready  to  give  a  good  account  of  my 
life  unto  thee  ;  and  that  I  may  fight  the  good  fight  of  faith  with  per- 
severance, and  finish  my  course  with  joy.  Siive  the  sentence  of 
death  is  passed  upon  me,  strip  my  soul  of  all  fleshly  affections,  be- 
fore it  leaves  my  body  ;  and  dispose  it  to  be  of  like  mind  and  dis- 
position with  the  holy  angels  and  beatified  spirits,  neither  let  me 
forget,  that  as  this  is  like  to  be  the  last  trial,  which  thou  wilt  afford 
me,  of  renouncing  my  own  will  and  resigning  myself  to  thine,  and 
of  showing  forth  all  holy  obedience,  and  humble  confidence  in  thee  : 
jiiake  me  therefore  watch  for  all  opportunities  of  exercising  the 
same  with  diligence,  as  my  last  labour  for  immortality,  and  for 
securing  thy  everlasting  mercy,  through  the  merits  of  Jesus  Christ; 
Avho  died  for  me  and  all  mankind.     Anwi* 


o 


A  Prayer  for  Assistance  at  the  Hour  of  Death. 


Father  of  mercies,  and  God  of  all  comfort,  my  only  help 
in  time  of  need ;  look  graciously  upon  me,  O  Lord,  and  the  more, 
the  outward  man  decayeth,  strengthen  me  I  beseech  thee,  so  much 
the  more  continually  with  thy  grace  and  holy  spirit  in  the  inner 
man.  Give  me  unfeigned  repentance  for  all  the  errors  of  my  life 
past,  and  stedfast  faith  in  thy  Son  Jesus,  that  my  sins  may  be  done 
away  by  thy  mercy, and  my  pardon  sealed  in  heaven,  before  I  go  hence 
and  be  no  more  seen.  1  know,  O  Lord,  that  there  is  no  work  im- 
possible with  thee,  and  that,  if  thou  wilt,  thou  canst  even  yet  raise 
me  up,  and  grant  me  a  long  continuance  in  this  life.  Yet,  foras- 
much as  in  all  appearance  the  time  of  my  dissolution  draweth  near, 
so  fit  and  prepare  me,  I  beseech  tliee,  against  the  hour  of  death, 
that  after  my  departure  hence  in  peace,  and  in  thy  favour,  my  soul 
may  be  received  into  thine  everlasting  kingdom,  through  the  merits 
and  mediation  of  Jesus  Christ,  our  Lord  and  Saviour.     Amen. 


A  Thanksgiving  after  Recovery  from  Sickness. 


Ai 


^MIGHTY  God,  the  creator  and  preserver  of  all  mankind,  I, 
thy  unworthy  servant,  whom  thou  hast  raised  from  a  dangerous 
sickness,  do  now  present  myself  before  thee  in  a  thankful  sense  of 
thy  great  mercy  and  goodness  towards  me.  Thou  hast  chastened 
and  corrected  me,  but  thou  hast  not  given  me  over  unto  death. — 
Blessed  be  thy  holy  name  for  supporting  me  under  the  pain  and 
anguish  of  a  sick  bed,  and  for  restoring  me  in  thy  good  time  to  the 
blessings  of  strength  and  health  \^and,  in  case  you  have  been  light- 
headed, add,  and  to  the  perfect  use  of  my  reason  and  understanding.] 
The  pains  and  weaknesses,  'wherewith  thou  hast  visited  me,  I 
know,  O  Lord,  were  intended  for  the  improvement  of  my  soul,  and 
not  for  the  punishment  of  my  body  ;  to  convince  me  of  the  frailty 
of  my  nature,  and  of  the  uncertainty  of  my  abode  here  ;  to  bring 
me  to  a  sense  of  the  evil  of  my  doings,  and  to  a  serious  considera- 
tion of  my  future  state.  lam  heartily  grieved  at  the  sins  and  van- 
ities of  my  former  life,  and  do  hereby  solemnly  renounce  them  all ; 
and,  in  a  just  sense  of  my  own  weakness  and  frailty,  f  earnestly 
implore  the  assistance  of  thy  holy  spirit,  to  subdue  my  inordinate 
desires,  and  to  keep  me  stedfast  in  eveiy  promise  and  resolution  that 
I  made  before  thee  in  the  day  of  my  distress.  And  let  tiiy  late 
gracious  warning  of  mortality  teach  me  the  uncertainty  of  my  con- 
tinuance here  upon  earth,  and  oblige  me  to  live  in  a  daily  prepara- 
tion to  die,  that,  having  profited  by  thy  fatherly  correction,  and  em- 
ploying the  remainder  of  my  life  to  thy  glory  and  the  salvation  of 
my  own  soul,  I  may  be  found  worthy  to  enter  into  the  joy  of  my 
Lord  ;  to  whom,  with  thee,  and  the  blessed  Spirit,  be  ascribed,  as  is 
most  due,  all  honour,  glory,  power,  and  douiiniofi,  nov.'  and  for  c;er- 
more.     Amen. 

F  I  .V  I  S, 


'■^;-' 


I, 


m 


:m 


L 


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